Bob Utley You Can Understand the Bible - Hebrews 1:1 - 1:4

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Bob Utley You Can Understand the Bible - Hebrews 1:1 - 1:4


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This Chapter Verse Commentaries:

NASB (UPDATED) TEXT: Heb_1:1-4

 1God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. 3And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, 4having become as much better than the angels, as He has inherited a more excellent name than they.

Heb_1:1 "God, after He spoke" "God" is not first (fronted) in the Greek sentence; therefore, this text is not emphasizing the doctrine of revelation, but the manner of revelation in the past (aorist active participle).

▣ "in the prophets" The Jews believed that prophets wrote Scripture. This is why Moses was considered a prophet (cf. Deu_18:15) and why the Jews labeled the historical books of Joshua through Kings as the "former prophets." Therefore, this phrase does not refer to the OT prophets only, but to all the OT writers.

The phrase "in (en) the prophets" (v.1) is parallel to "in (en) His son" (v.2). There is an obvious contrast between the two means of revelation. One was a servant and one is a family member. The first was only partial but the second is full and complete (cf. Col_1:15-17).

NASB     "in many portions and in many ways"

NKJV     "at various times and in different ways"

NRSV     "in many and various ways"

TEV      "many times and in many ways"

NJB      "at many moments in the past and by many means"

The OT revelation was piece-meal in form and content. This phrase is placed first (fronted) in the Greek text of Heb_1:1 to show the author's emphasis. Each OT writer had an important, but partial, message.

God revealed Himself:

1. to Moses in a burning bush

2. to the High Priest by the Urim and Thummim

3. to Elijah in a still, small voice

4. to Ezekiel in a vision

5. to Hosea through a bad marriage

6. to Jonah through a fish



Heb_1:2 "in these last days" This period of time goes by several names.

1. end of the days, Num_24:14; Deu_8:16; Dan_2:28; Dan_10:14

2. in the last days, Jer_23:20; Jer_30:24; Jer_49:39; Eze_38:8; Eze_38:16; Hos_3:5; Joe_2:28 (Act_2:17); Joh_6:39-40; Joh_6:44; Joh_6:54; Joh_11:24; Joh_12:48; 2Ti_3:1; Jas_5:3

3. in the Last Time, 1Pe_1:5

4. at the end of the times, 1Pe_1:20

5. during the last of the days, 2Pe_3:3

6. the last hour, 1Jn_2:18

At the end of the last days is the "day of the Lord" (i.e., "the consummation," Mat_13:39-40; Mat_24:3; Mat_28:20; Heb_9:26).

The Jews of the interbiblical period saw two ages: the current evil age of rebellion and sin (starting at Genesis 3) and the coming age of righteousness inaugurated by the coming of the Messiah in the power of the Spirit. The OT emphasizes the coming of the Messiah in judgment and power to establish the new age. However, it failed to see clearly the first coming of Jesus as (1) the "Suffering Servant" in Isaiah 53; (2) the humble One riding the colt of a donkey in Zec_9:9; and (3) the pierced One of Zec_12:10. From NT progressive revelation we know that God planned two comings of the Messiah. The period between the Incarnation (the first coming) and the second coming involves the overlapping of the two Jewish ages. This is designated in the NT by the phrase "last days." We have been in this period for over 2000 years.

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▣ "His Son" The anarthrous phrase "a son" should not be capitalized because the reference here is to the manner of revelation, not a title for Jesus (cf. Heb_3:5-6; Heb_5:8; Heb_7:28). Jesus is not a servant like Moses or the prophets, but a family member (a son).

▣ "whom He appointed" This is an aorist active indicative, which implies completed action (aorist tense) in past time (indicative mood). When did God appoint Jesus heir? Was it at His baptism (cf. Mat_3:17) or resurrection (cf. Rom_1:4)? This question led to the heresy of "adoptionism" (see Glossary), which said that Jesus became the Messiah at some point in time. This, however, contradicts Joh_1:1-18; Joh_8:57-58; Php_2:6-7; and Col_1:17. Jesus has always been deity (cf. Joh_1:1-2); therefore, heirship must even predate the incarnation in an ontological sense.

▣ "heir of all things" As the "Son of God," the unique son of God (cf. Joh_3:16), He is the heir (cf. Mat_21:33-46; Psa_2:8). The amazing thing is that sinful humanity, through faith in Him, shares His heirship (cf. Heb_1:14; Heb_6:12; Rom_8:17; Gal_4:1-7; 1Pe_1:4).

▣ "through whom also He made the world" It is always difficult to know for certain how related terms are to be interpreted. There is only a certain semantic overlap between synonyms. The technical Greek term for creation out of nothing is ktizô, yet the word in this text is poieô, which meant to form something from a pre-existing substance. Is the author using these terms synonymously or is a specific distinction intended? It is doubtful that a technical distinction is intended because the theological context (i.e., Heb_1:3) refers to creation by the spoken word (ex nihilo, cf. Gen_1:6; Gen_1:9; Gen_1:16; Gen_1:20; Gen_1:24; Gen_1:26, but in Heb_2:7 God formed man). See a new book by John Walton, The Lost world of Genesis One.

The term "world" is literally "ages" (aiônos). This can refer to the earth (cf. Mat_28:20) or to the ages (i.e., time). Jesus is surely the creator of both (cf. Joh_1:3; Col_1:16; 1Co_8:6). The author of Hebrews uses both aiônos (cf. Heb_1:2; Heb_6:5; Heb_11:3) and kosmos (cf. Heb_4:3; Heb_9:26; Heb_10:5; Heb_11:7; Heb_11:38), apparently as synonymous terms.

Heb_1:3

NASB     "He is the radiance of His glory"

NKJV     "who being the brightness of His glory"

NRSV, NJB        "He is the reflection of God's glory"

TEV      "He reflects the brightness of God's glory"

The word "radiance" (apaugasma) is used only here in the NT. In Philo it was used of the Messiah's relationship to YHWH in the sense that the logos was a reflection of deity. The early Greek church fathers used it in the sense of Christ as the reflection or effulgence of God. In a popular sense to see Jesus is to see God (cf. Joh_14:8-9), as a mirror reflects the light of the full sun. The Hebrew term "glory" (kabod) was often used in the sense of brightness (cf. Exo_16:10; Exo_24:16-17; Lev_9:6).

This phrasing may be related to Pro_8:22-31, where "wisdom" (the term is FEMININE in both Hebrew and Greek) is personified as God's first creation (cf. Sir_1:4) and agent of creation (cf. Wisdom of Solomon Heb_9:9). This same concept is developed in the apocryphal book Wisdom of Solomon Heb_7:15-22 a and Heb_7:22-28. In Pro_8:22 wisdom fashions all things; in Pro_1:25 wisdom is pure emanation of the glory of the Almighty; in Pro_1:26 wisdom is the reflection of eternal light, a spotless mirror of the working of God; and in Pro_1:29 compared with the light (i.e., sun and stars) she is found to be superior."

In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty during the Wilderness Wandering Period (Shekinah Cloud of Glory). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold. God can only be truly known through Christ (cf. Mat_17:2; Heb_1:3; Jas_2:1).



NASB     "the exact representation of His nature"

NKJV     "the express image of His person"

NRSV     "the exact imprint of God's very being"

TEV      "the exact likeness of God's own being"

NJB      "bears the imprint of God's own being"

This phrase is found only here in the NT but is found often in the writings of Philo, who completes and adds to the previous characterization. This Greek term was originally used of an engraving tool, but it came to represent the mark it made. Jesus not only reflects deity, He bears the unique stamp of deity (cf. Joh_14:9).

There are two Greek terms used to describe Christ's relationship to the Father: (1) eikon, which means image (cf. 2Co_4:4; Col_1:15) and (2) charaktçr (cf. Heb_1:3). The former is the more common in the NT but the latter term is stronger in meaning (cf. KJV "the exact image"). What is God like? He is exactly like Jesus of Nazareth, who is the full and complete revelation of the invisible God!

▣ "upholds all things" This is the common term "to bear or carry" (pherô), but in this context it has the connotation of "to uphold," "to maintain," "to sustain." This conveys the theological concept of "Providence" (cf. Col_1:17 and another possible allusion to Wisdom of Solomon Heb_8:1). Not only did Jesus create the universe (another possible meaning of pherô) by the spoken word (cf. Genesis 1), but He sustains it by the spoken word!

▣ "by the word of His power" In Jewish thought God's power was presented by the spoken word. Elohim creates by the spoken word (cf. Gen_1:3; Gen_1:6; Gen_1:9; Gen_1:14; Gen_1:20; Gen_1:24). YHWH's word had an independent force to accomplish His will (cf. Isa_55:11). It is not by accident that the Christ is called "the Word" in Joh_1:1.

▣ "When he had made purification of sins" This is an aorist middle participle which emphasizes the subject (middle voice) and describes a completed act (aorist tense, cf. Heb_7:27; Heb_9:12; Heb_9:28; Heb_10:10). Jesus has acted on behalf of sinful mankind (cf. Mar_10:45; 2Co_5:21).

The term "purification" is used in the NT in several senses.

1. ceremonial cleansing (cf. Luk_2:22; Luk_5:14; Joh_2:6)

2. physical healing (cf. Mar_1:44)

3. a metaphor for expiation (cf. Heb_1:3; 2Pe_1:9, so says William D. Mounce in his Analytical Lexicon to the Greek New Testament, p. 257)

We get the English word "catharsis" from this Greek term.

Notice the descriptive phrase "of sins." There are two possible ways to understand this phrase: (1) it is objective genitive "of sins," not ablative "from sins." Jesus' death dealt with the sin problem; (2) it is plural which does not imply mankind's Adamic nature, "the sin problem," but individual acts of sin. Jesus dealt with the guilt of mankind's rebellion (past and present).

This textual option is accepted by the UBS4 scholars, but there is another possibility. In the Alexandrian textual family represented by P46 the phrase "through himself" (dia heautou) occurs instead of "His" (autou), which makes it refer to the previous clause. This same type of manuscript variant is found in 1Jn_5:18 b. It is interesting that this "through himself" is lacking in other early Alexandrian textual family representatives ( à and B). It is surely possible that orthodox scribes feared that the phrase "through himself made purification of sins" might lead to gnostic speculation and changed "di'heautou" to "autou." For a more complete discussion of the tendencies of orthodox scribes see Bart D. Ehrman's, The Orthodox Corruption of Scripture, Oxford Press, 1993.

▣ "He sat down at the right hand of the Majesty on high" This is a figurative way of stating Jesus' finished work and exaltation (cf. Psa_110:1; Luk_22:69). God does not have a right hand. This is a biblical metaphor (anthropomorphic) of power, authority, and preeminence. No OT priest ever sat down! Jesus' earthly work is finished. In a sense this is a kingly, royal metaphor (cf. Psalms 2; Psalms 45; and Psa_110:1-3) linked to a priestly function (cf. Psa_110:4 and Zechariah 4). The Dead Sea community expected two Messiahs, one priestly (i.e., line of Aaron, tribe of Levi), one kingly (i.e., line of Jesse, tribe of Judah). Jesus fulfills all three OT anointed offices: prophet (cf. Deu_18:18), priest (cf. Psa_110:4), and king (cf. 2Sa_7:13; 2Sa_7:16; Psalms 2; Psa_110:1-3).

NASB, NKJV,

NRSV     "the Majesty on high"

TEV      "of God, the Supreme Power"

NJB      "the divine Majesty on high"

This is a circumlocution. Jews were afraid to use God's name lest they take it in vain (cf. Exo_20:7) so they inserted many alternate terms and phrases (i.e., "Kingdom of heaven," "throne," etc.) or used the passive voice to refer to Him.

Heb_1:4 This verse seems to be a transition between Heb_1:1-3 and Heb_1:5-14. Today's English Version (TEV) begins the discussion of Jesus' superiority over the angels with Heb_1:3.

The name which Jesus has been given that is greater than the angels (cf. Rom_8:38-39; Eph_1:21; Col_2:15) is "son" (cf. Heb_1:5 [twice] and 8) or "Lord" (cf. Heb_1:10 and Php_2:9-11).

For "much better" see full note at Heb_7:7.