Seven facts in these verses stress the Son"s unique greatness and the culminating character of His revelation. For the writer"s original Jewish readers the number seven connoted a complete work of God, as in the Creation. [source][source][source]
First, He is the "heir of all things." All things will fall under His authority. While Jesus Christ is presently in authority over all things, in the future God the Father will subject all things to Him in a more direct sense than the one in which they are now subject to Him (cf. Philippians 2:9-11). The writer introduced the concept of inheritance here and proceeded to develop it in this epistle (cf. Psalm 2:8; Hebrews 2:5-9). The believer"s inheritance is a major theme in Hebrews. [source][source][source]
Second, the Son "made the world" (Gr. aiones, lit. "ages," i.e, the whole created universe of time and space). The Son was God"s agent in creation ( John 1:3; Colossians 1:16). He created both matter and history; both ideas are in view here. [1] However the emphasis is on the various dispensations through which the world has passed, is passing, and will pass. [2] Jesus Christ is not a created being, as Jehovah"s Witnesses and some others claim. He is the Creator of all. [source][source][source]
Third, the Son is "the radiance of His [3] glory." The Greek word apaugasma, translated "radiance," refers to what shines out from the source of light. Jesus Christ revealed the glory of God in a veiled way during His incarnation. Peter, James , and John saw that radiance revealed more directly on the Mount of Transfiguration ( Matthew 17:1-2). [source][source][source]
Fourth, the Son is "the exact representation of His [3] nature." The Greek word charakter, translated "representation," occurs only here in the New Testament. Greek writers used it to describe the emperor"s picture on Roman coins and the clear-cut impression made by a seal (a facsimile). It did not express a general likeness but an exact duplication of the original. Jesus Christ let humankind know exactly what the nature of God, whom no one has seen, is like during His earthly ministry (cf. John 14:9). [source][source][source]
Fifth, the Son "upholds all things by the word of His power" (i.e, His mighty, enabling word). The idea is not so much that Jesus upholds the universe as a dead weight, similar to Atlas shouldering the world. Rather He carries all things forward (Gr. pheron) on their appointed course ( Colossians 1:17). Jesus Christ"s word has tremendous power and authority. It is the greatest force in the universe (cf. Genesis 1:3; et al.). [source][source][source]
Sixth, the Son "made purification of sins" as no one else could. He did so by His self-sacrifice on the Cross and by His work as the ultimate priest. The Greek word katharismos, translated "purification," means both removal and cleansing (cf. Mark 1:44; 2 Peter 1:9). "Sin" (hamartia) is a very common word in Hebrews occurring25 times. The only other New Testament book in which it appears more frequently is Romans , where Paul used it48 times. [source][source][source]
"Hebrews views sins and their remedy in cultic [5] terms. The purification of sins by Christ"s sacrifice is related, on the one hand, to the establishment of a new order of relationships between God and mankind, and on the other hand to obedience ( Hebrews 10:1-18, especially Hebrews 1:8-10) and moral effort ( Hebrews 12:1-4). Apart from passing references to adultery and the love of money ( Hebrews 13:4 f.), Hebrews says little about individual sins, and contains no list of vices comparable to Romans 1:29-31; Galatians 5:19-21; or 1 Peter 4:3. The fundamental sin for Hebrews is that of unfaithfulness to God, which may superficially appear as neglect or lassitude (amelesantes, Hebrews 2:3; or nothroi, Hebrews 5:11), but which in essence is rebellion against God"s will, and more specifically apostasy ( Hebrews 2:1-4; Hebrews 3:7-19; Hebrews 6:4-6; Hebrews 10:26-31)." [6][source]
Seventh, the Son "sat down at the right hand of the Majesty on high" when He returned to heaven after His ascension. He took the choice place of honor and authority in relation to God the Father (cf. Ephesians 4:10; Philippians 2:9; Luke 22:69). Here the writer introduced his key text, Psalm 110 , which he proceeded to expound in the chapters to follow. [source][source][source]
The writer referred to the place where Jesus now sits ruling as the Father"s right hand in heaven. This is not the same as the Davidic throne, which will be on earth in the future ( Isaiah 9:6-7; Daniel 2:44; Daniel 7:13-14; et al.). Jesus will begin His rule over Israel on earth as the Davidic Messiah after He returns to the earth at His second advent ( Revelation 20:1-6). Presently He rules over the church and the angelic host in heaven ( Ephesians 4:15; Colossians 1:18; Colossians 2:10). [7][source]
"The concept of enthronement at God"s right hand would convey to contemporaries an impression of the Son"s royal power and unparalleled glory." [8][source]
Each one of these seven actions points to the full deity of Jesus Christ. The original Jewish audience, faced with temptation to abandon discipleship of Jesus for return to Judaism, received a strong reminder of His deity at the very outset of this epistle. The writer also presented Him as Creator, Prophet, Priest, and King in these verses. He would say much more about Jesus as Priest-King in the following chapters. [source][source][source]