radiance definition in bible
This was as essential to the formation of the covenant as the ability rightly to represent God’s mind and will. αὐτοῦ applies in a reflexive sense to the Son, and not to the Father.” — Ebrard. I say, whatever can be proved to be signified by them or contained in them, if we will keep ourselves within the bounds of that holy reverence which becomes us in the contemplation of the majesty of God, may be applied unto the nature of God as existing in the person of the Son. Wisdom is said to be ἀπαύμασμα φωτὸς ἀϊδίου, — “a beam of eternal light;” to which place the margin of our translation refers. Having, therefore, first declared him to be the great prophet of the new testament; and, secondly, the lord, ruler, and governor of all things, as also manifested the equity of the grant of that universal sovereignty unto him, from the excellency of his person on the account of his divine nature, and the operations thereof in the works of creation and providence; he proceeds to finish and close his general proposition of the argument of the epistle by a brief intimation of his priestly office, with what he did therein, and what ensued thereon, in the remaining words of this verse. The greatest cannot conserve itself by its power, or greatness, or order; nor the least by its distance from opposition. . BibliographyEllicott, Charles John. And this, upon the close of his work, he requested, as due unto him upon compact and promise, John 17:5. Tools. Of the nature of propitiatory or expiatory sacrifices we must treat at large afterwards. But I see no reason why we should suppose an inconsistency in these senses, and not rather conclude that they are both of them implied; for as absolutely it is the same divine power and providence which is exercised in the upholding and the ruling or disposing of all things, so all rule and government is a matter of weight and burden. They who rest upon them or rest in them, without the consideration of their constant dependence on Christ, will find at length all their hopes disappointed, and all their enjoyments vanish into nothing. As our great high priest He offered the body which had been prepared for Him. To bear, then, or uphold, and to rule and dispose, may be both well intended in this word; as they are both expressed in that prophecy of Christ, Isaiah 9:6, “The rule” (or “government”) “shall be upon his shoulder,” — that together with his power and rule he may sustain and bear the weight of his people. As completing the thought of these words and bringing out still more emphatically the fitness of the Son to reveal, it is added καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. 2 Samuel 22:13 2 Sam 22:13.

— Craik. ; Bigg’s Christian Platonists, p. 164–5; Dean Strong’s Articles in J.T.S.

The word is from שכַן, “he dwelt.” Elias in Tishbi gives us somewhat another account of the application of that name, in the root: קראו דזיל לרוח הקדש שכינה על שם שהוא שכן על הנכאים, — “The rabbins of blessed memory called the Holy Ghost Shechinah, because he dwelt upon the prophets.” But that this is not so may be observed throughout the Targum, wherein the Holy Ghost is always expressly called רוח הקדש; and the Shechinah is spoken of in such places as cannot be applied unto him. “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness and into his wonderful light.” (I Peter 2:9). This in the vision of Ezekiel is the communication of a spirit of life to the cherubs and wheels, to act and move them as seems good to Him by whom they are guided; for as it is very probable that the apostle in these words, setting forth the divine power of the Son in ruling and governing the whole creation, did intend to mind the Hebrews that the Lord Christ, the Son, is he who was represented in the form of a man unto Ezekiel, ruling and disposing of all things, and the שׁדַּי, “the Almighty,” whose voice was heard amongst the wheels, so it is most certain that the same thing is intended in both places.


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