1. Commentators have often pointed out that this is an allusion to Psm 2:8. It may well be but our author leaves no hint of it if he was actually thinking about the psalm at all. He will elaborate on the subject later, but to speak here of such an allusion is to jump the gun on the author.
2. Eph 1:18 and Rom 8:17 say, respectively:
"I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints . . ."
"Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory."
3. 'Universe' here translates the Greek aiones (from which is derived also the English word 'eons'), not kosmos. The reason for the use of this word here, Donald Guthrie thinks, is that "the word for 'ages' is more comprehensive, including within it the periods of time through which the created order exists." (Hebrews (TNTC; Grand Rapids/Leicester: Eerdmans/Inter Varsity, 1983), 65.)
Some commentators (see, e.g., David deSilva, Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle 'to the Hebrews' (Grand Rapids: Eerdmans, 2000), 87ff) have sought to find a parallel for the Son's involvement in creation in the Jewish figure of Wisdom as represented by such works as Baruch, 1 Enoch, and Wisdom of Solomon, with claims that our author must, therefore, have been familiar with or influenced especially by Alexandrian Jewish theology which has a strong interest in it. The parallel, and others like it in the rest of the letter, points to a common milieu; our author could not have been unaware of them as much as any serious Christian theologian can today be unaware of Islamic denial of Jesus' divinity. Recourse to such parallels may be interesting (and give commentators plenty more to write about) but in the end they are speculative and quite unnecessary for understanding the role of the Son in creation. If our author was influenced by them at all he has also, as William Lane notes, "thoroughly assimilated and refashioned" them in a "distinctly Christian" way (Hebrews 1-8 (WBC 47a; Nashville: Thomas Nelson, 1991), 13).
4. See, e.g.,
In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it. (Jn 1:4-5)
When Jesus spoke again to the people, he said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." (Jn 8:12)
V3 marks a shift in the subject from God to the Son. No pun is intended, but from this point on the Son shines. Many commentators also think that the language of this verse suggests it may have been part of an early Christian hymn that the author has reused here. No substantial evidence can, however, be found to support such a hypothesis.
5. F. F. Bruce, The Epistle to the Hebrews (London: Marshall, Morgan & Scott, 1969), 5.
6. See, e.g.,
And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. (2 Cor 4:3-4)
He is the image of the invisible God, the firstborn over all creation. (Col 1:15)
7. From charakter comes the English word 'character.' To say that a person has his father's character is to say the father was the mold or die from which he was shaped.
8. The Letter to the Hebrews (PNTC; Grand Rapids/Nottingham: Eerdmans/Apollos, 2010), 52.
9. See, e.g., R. Kent Hughes, Hebrews, Vol 1 (Preaching the Word; Wheaton, Ill.: Crossway Books, 1993), 28. Perhaps the fact that Hughes—who usually has a keen eye for such—does not elaborate on the distinction he points out is a hint that that a different noun is used is interesting but really quite irrelevant.
10. Most translations. NIV has, rather, "Majesty in heaven," perhaps in order to maintain consistency with 8:1 which features this expression.
It has been suggested that here we have "an unmistakable allusion to Ps 110:1." Echoing our comment in n1 above, we say again that our author leaves no hint of it if he was actually thinking about the psalm at all. He will elaborate on the subject later, but to speak here of such an allusion here is to jump the gun on the author.
11. See also,
"Yes, it is as you say," Jesus replied. "But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven." (Matt 26:64)
After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God. (Mk 16:19)
Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. (Acts 2:33)
Who is he that condemns? Christ Jesus, who died--more than that, who was raised to life--is at the right hand of God and is also interceding for us. (Rom 8:34)
he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms,
21 far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. (Eph 1:20-21)
. . . Jesus Christ, who has gone into heaven and is at God's right hand--with angels, authorities and powers in submission to him. (1 Pet 3:21)