The Berean Expositor
Volume 39 - Page 121 of 234
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and light was" (Gen. 1: 3); "By the Word of the Lord were the heavens made; and all the
host of them by the breath of His mouth";  "For He spake, and it was done, He
commanded, and it stood fast" (Psa. 33: 6, 9). Shall we not say that Psa. 29:, the
Psalm of the "Voice", looks forward to that happy day when the Son of God shall have
brought or carried all things on to the reign of peace?
"The LORD will bless His people with peace" (Psa. 29: 11).
The reader will remember the insistence that the structure of the epistle places upon
the word "spoken". The Hebrews naturally clung to the Law, and the record of the
majestic accompaniment on Sinai would intensify their attachment to that law introduced
by the words:
"And God spake all these words" (Exod. 20: 1).
Here in Christ they would or should perceive One whose Voice could not only shake
the earth, but the heavens also, and be led to trust in Him whose Word is so powerful
that it upholds all things. Creation is wonderful, but surely it is equally a wonder how
the creation with its multifarious activities, combinations and possibilities, "consists".
Col. 1: 17 and Heb. 1: 3 give the only answer possible. He Whose hands laid the
foundation of the earth, and Whose fingers made the heavens (Psa. 102: 25-27; Psa. 8: 3)
is the only possible upholder. The discovery of atomic fissures, the consciousness of the
terrific force that resides in the smallest piece of matter, only intensifies our appreciation
of the Power that can and does hold these destructive forces in leash.
The Purification of sins.
pp. 227 - 230
The glories of the Son are not introduced into the opening verses of this epistle
without intention; they are now to be focused upon the great work for which He left the
glory, became a Man, and died upon the cross. The R.V. omits the words "our" and "by
Himself" reading:
"When He had made purification of sins" (Heb. 1: 3 R.V.).
We should, however, be aware that not only are these words found in several ancient
manuscripts, but are confirmed by some ancient versions. Tischendorf restored them in
his edition of 1858.
"In this verse the Apostle affirms the union of the human nature with the Divine, in
the one Person of Christ, and then proceeds in a natural order to speak of His exaltation
and session in glory in that nature" (Bishop Wordsworth).
"The Son of God being God Most High, humbled Himself and became Man; and as
Man He received that glory which He ever possessed as God" (Theodoret).