<\/p>\n
HEBREWS 1<\/b><\/strong><\/span><\/p>\n Purpose of the epistle<\/b><\/strong> Second, to convince those still unbelieving in Israel that the One they crucified was in fact their true Messiah, and to continue to ignore Him was to invite Divine judgement.\u00a0 He Himself had warned of the consequences of not believing Him with the words, “If ye believe not that I am he, ye shall die in your sins”, John 8:24.<\/span><\/p>\n Third, to warn those in danger of turning back from the profession they had made in Christ, and to assure them that He was their only hope, and their best policy was to place genuine faith in Him to the salvation of their souls.<\/span><\/p>\n The writer describes his epistle as a “word of exhortation”, 13:22, the only other use of this expression being in Acts 13:15, where it refers to an address given in a synagogue. This may account for the difference in style from the rest of the epistles.\u00a0 It also accounts for the fact that the word God opens the letter, and not the name of the writer.\u00a0 See Acts 7:7; 13:17.<\/span><\/p>\n It may be that this closing chapter of the epistle up to verse 22 is the end of the word of exhortation, with verses 23 to 25 being the “letter\u2026in few words” referred to in verse 22. <\/span><\/p>\n This phrase “word of exhortation” is only used elsewhere in the New Testament when Paul was invited to address the synagogue in Antioch of Pisidia, Acts 13:15. But the style of this epistle is said to be not that of Paul. For instance, in the first few verses of the epistle there are nine forms of expression that are said to not fit with Paul’s way of writing, even allowing for the special character of the epistle. It is possible that the epistle is the record of addresses Apollos gave in some synagogue as he “mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ”, Acts 18:28. If this is the case, then there is a sense in which we owe the Epistle to the Hebrews to Aquila and Priscilla, who had expounded unto Apollos the way of God more perfectly, verse 26. These two, in their turn, would have learned much from the apostle Paul as he lodged with them, and also as he preached in the synagogue in Corinth every sabbath day, Acts 18:1-5. Interestingly, the same phrase is used of Paul’s preaching as is used of Apollos’, with Paul “testifying to the Jews that Jesus was Christ”, verse 5, and Apollos “shewing by the scriptures that Jesus was Christ”, verse 28. Perhaps there is a sense in which the apostle Paul is the author of Hebrews after all! <\/span><\/p>\n We may even go further, and say that since Paul heard the seed-thoughts of the Epistle to the Hebrews from Stephen in his last address, the epistle is Stephen’s, and he, being dead, yet speaketh. The Lord Jesus told in parable form of those who would reject Him even after He had “gone into a far country to receive a kingdom and return”, Luke 19:12. After His departure His people would send a message after Him, saying, “we will not have this man to reign over us”. This message Israel sent when they stoned Stephen, who testified of Jesus that He was at the right hand of God, His journey from earth to heaven complete. But He was standing there, as if ready to return, if the nation would repent. Every stone hurled at Stephen was a sentence in the message. Yet it is very possible that, by God’s grace, through Stephen’s address there was planted in the mind of Paul, and through him into the mind of Aquila and Priscilla, and through them into the mind of Apollos, the truth of the Epistle to the Hebrews, which became, so to speak, God’s response to the stoning of Stephen.<\/span><\/p>\n There is a sense in which the epistle to the Hebrews is the New Testament equivalent to the Old Testament book of Leviticus. That book began with the words, “And the Lord spake”, and now this epistle begins with God speaking. Leviticus was the priest’s handbook, detailing how he was to conduct the affairs of the tabernacle, whereas Hebrews is the Christian priest’s handbook, showing how Christ conducts affairs in the heavenly tabernacle, 8:1,2. In chapters 1 to 7 He helps His people as they move across the desert sands, whereas in chapters 8 to 10 He helps them move into the Divine sanctuary. <\/span><\/p>\n Survey of the first section<\/strong> This first section has two themes, and then a warning.\u00a0 The themes are designed to convince the Hebrews that Christ is supreme: The references to the reign of Christ on earth, (the world or habitable earth to come, 2:5), are made to assure the Hebrews of the following things: The present exalted position of the Lord Jesus at the right hand of the throne of God would be a great encouragement to the believers amongst the Hebrews.\u00a0 Isaiah was no doubt disappointed<\/i> by the death of King Uzziah, but he was shown Christ in glory, Isaiah 6, John 12:37-41.\u00a0 Ezekiel must have been depressed<\/i> as he sat with the captives by the river, but he was shown the throne of God, and the likeness of the appearance of a man above upon it, Ezekiel 1:26.\u00a0 Daniel must have been dismayed<\/i> by the thought of great Gentile powers dominating the earth, when he knew that was rightly Messiah’s role, but he saw in vision the Son of Man approach the throne of God to be given a kingdom that will never be destroyed, Daniel 7:13,14.\u00a0 Stephen was disowned<\/i> by his own nation, as his Saviour had been, but what caused his face to glow was the sight of Jesus in heaven, Acts 7:55,56.\u00a0 John, on the isle of Patmos\u00a0 was deprived<\/i> of fellowship and comfort, but he was given a vision of coming things, when the kingdoms of this world shall become the kingdom of our God, and of His Christ, Revelation 5:5-7.\u00a0 So when the word came to the Hebrew believers, “when He had by Himself purged our sins, sat down on the right hand of the Majesty on high”, they must have been greatly heartened.<\/span><\/p>\n The words “Son”, (who He is in eternity), “purged”, (what He did at Calvary), and “sat down”, (where He is in glory), sum up the epistle.\u00a0 His person, His purging and His place are the key elements that show Him to be better than anything the Hebrews had known in Old Testament times.<\/span><\/p>\n THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 1, VERSES 1-3:<\/span><\/span><\/strong><\/p>\n 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,<\/span><\/strong><\/p>\n 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;<\/span><\/strong><\/p>\n 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:<\/span><\/strong> God, who…spake-<\/strong><\/span> t<\/span>his epistle begins with an emphasis on the way God had spoken to the nation of Israel. This theme continues throughout, for in chapter 2 the word spoken through angels, (the Law at Sinai), is contrasted with the word spoken by the Lord, 2:3, a reference to His speaking when upon the earth.\u00a0 In 3:7 they are exhorted to hear the voice of Christ as Son.\u00a0 In 4:12 the (spoken) word of God is in view, referring to the word of Christ to them, (and hence an incidental proof of the Deity of Christ); whilst in 12:25-29 the warning is against rejecting the word of the one who spoke at Sinai, who speaks now in grace and salvation, and who will speak again in judgement to those who reject Him.\u00a0 Once again the Deity of Christ is affirmed, for the one who shall speak when He comes in glory is the same one who spoke at Sinai.\u00a0 So the latter passage gathers up the three aspects of the speaking, in law, in grace, in judgement. Men either prefer law to grace, clinging to their works, or ignore grace and receive judgement.<\/span><\/p>\n Given the emphasis on speaking, it is fitting that the epistle should be described as a word of exhortation, 13:22. There are also expressions throughout the epistle which refer to the author speaking. Chapter 2:5, “whereof we speak”, 5:11; “of whom we have many things to say”; 6:9, “though we thus speak”; 7:9, “and as I may so say”; 8:1, “now of the things which we have spoken”‘ 9:5, “of which we cannot now speak particularly”; 11:32, “and what shall I more say?” After having spoken of his word of exhortation, there seems to be a contrast made with the “letter in few words, 13:22.<\/span><\/p>\n It is important for the writer to prove the superiority of Christ not only to the angels through whom the Law was given, 2:2; Acts 7:53; Galatians 3:19, but also to the prophets, who brought the word of God to the people subsequently. On the Mount of Transfiguration Moses represented the Law, and Elijah the prophets, yet the word from heaven was “hear Him”, for He who had spoken indirectly by the prophets, was now speaking directly, in the Person of Christ.\u00a0 Moses himself had received the assurance from God that a prophet like unto him would be raised up, Deuteronomy 18; Acts 3.\u00a0 The writer is insisting that Jesus Christ was that prophet.\u00a0 See also John 1:21; Acts 3:22.\u00a0 It is important for him to show Christ as superior to prophets, before he turns to the subject of His King-Priesthood, since the prophets as a class were faithful to God, whereas many kings and priests in Israel were not.<\/span><\/p>\n Later on the writer will emphasise the fact that Christ is King-priest, so He supersedes the three offices that were prominent in Israel. The Lord Jesus was rejected by elders who governed, (instead of a king), chief priests who officiated as priests, and scribes who taught, (instead of prophets).\u00a0 These were all appointed by men, and as such were false shepherds, who had “climbed up some other way”, John 10:1.\u00a0 These princes of this world were ignorant as to who the Lord of Glory was, 1 Corinthians 2:8, and hence they crucified Him.\u00a0<\/span><\/p>\n At sundry times-<\/i><\/strong><\/span> literally “in many portions”, meaning that no individual prophet could embrace all the truth of God. Nor could a prophet be present at all times during Israel’s history. He who is the “I am”, unaffected by time and change, is relevant at all times.\u00a0 He could say, “Before Abraham was, I am”, John 8:8.<\/span><\/p>\n And in diverse manners-<\/i><\/strong><\/span> divers is the old word for diverse.\u00a0 The prophets spoke in different ways as fitted the circumstance.\u00a0 Sometimes judging, at other times consoling and exhorting.\u00a0 They spoke of coming judgement and coming glory.\u00a0 Some, like Ezekiel, acted out their prophecies.\u00a0 Now, however, everything is concentrated in the Son, who has the capacity to speak in whatever way is relevant.\u00a0 He who is “the truth”, can embrace it all. Spake in time past unto the fathers by the prophets-<\/i><\/strong><\/span> <\/i>note the contrast between time past and last days.\u00a0 The word for past here means old, in the sense of worn-out.\u00a0 See verses 11 and 12, where Divinely established things are said to be wearing out and needing to be replaced, and link with 8:13, where the law-system was waxing old and was ready to vanish away.\u00a0 The Hebrews are being prepared for the truth that even Divinely-established things can become old and in need of replacing.\u00a0 There needed to be a fresh beginning, and this comes in with Christ. 1:2 Hath in these last days-<\/i><\/strong><\/span> this is a Hebrew expression for the end of the age of the Law, prior to the age of the Messiah, the two divisions of time as far as Israel knew.\u00a0The church age was unknown in the Old Testament. Note that the speaking is still in the last days of the law, for the latter did not come to an end until Christ died, 7:18,28.\u00a0 \u00a0 This is a reminder that a critical point had been reached, and if they miss out on Christ, they will miss out entirely.\u00a0<\/span><\/p>\n Spoken unto us by his Son-<\/strong><\/span> The contrast is with the character of the speakers, not between “by” and “in”.\u00a0 The prophets were agents outside of the Godhead, whereas now the speaking is directly by God, in the person of His Son, and this gives the speaking a different character, for it is no longer at different times and in different ways, but all centred in the Son.\u00a0 The difference is between the prophets as a class, taken from among men, and Christ in His character as Son, taken from among the persons of the Godhead. The prophets said “Thus saith the Lord”, but Christ said “Verily, verily, I say unto you”. How foolish to ignore such a Speaker!\u00a0 “To whom shall we go, for thou hast the words of eternal life,” was the confession of Peter, and also of all who truly believe, John 6:68.\u00a0<\/span><\/p>\n The Sonship of Christ indicates Deity, for to be the son of a father means to share his nature.\u00a0 There are expressions in Scripture like “sons of Belial”, (worthlessness), “sons of thunder”, “son of consolation”, “sons of disobedience”.\u00a0 The idea is not that a person is descended from the thunder, for example, but rather that he has a stormy nature.\u00a0<\/span><\/p>\n Christ is presented in Hebrews as God’s Firstborn Son, the administrator of the Father’s affairs.\u00a0 As such, He, like firstborn sons generally, fulfils a prophet\/priest\/king r\u00f4le, speaking to the family for the father, (prophet-like), introducing the family into the father’s presence, (priest-like), and administering the father’s affairs, (king-like).\u00a0 This is all worked out in the epistle as a whole.\u00a0 Hence He fulfils His prophetic role by speaking to Israel, just as He had spoken the worlds into being as firstborn, Colossians 1:15,16, and upholds them by the word of His power.\u00a0 He speaks as priest too, for He ever lives to make intercession, 7:25.\u00a0 He will speak as king, for His voice will soon shake earth and heaven, 12:25-27.<\/span><\/p>\n The titles Only begotten and Firstborn may be compared and contrasted as follows: Only- begotten is in relation to the Father, John 1:18. His only begotten relationship is not shared. As only begotten, He is in the Father’s bosom, John 1:18. Whom he hath appointed heir of all things-<\/i><\/strong><\/span> the idea of firstborn rights must come from “the Father, from whom every family in heaven and earth is named”, Ephesians 3:15.\u00a0 This is seen in the fact that there is no regulation about firstborn rights in the early chapters of Genesis, yet the idea was practised, and given Divine approval.\u00a0 It is therefore a reflection of eternal counsels.\u00a0 No doubt God spoke to Adam about many things as He walked and talked with him in the garden of Eden. The fact that He is heir highlights the sin of crucifying Him.\u00a0 The language of the parable was, “Come, this is the heir, let us kill Him”; Matthew 22:38.\u00a0 And chapter 6:6 speaks of crucifying to themselves the Son of God afresh.\u00a0 To crucify the Son again is crime indeed!\u00a0<\/span><\/p>\n By whom also he made the worlds-<\/i><\/strong><\/span> note the “whom” and “to whom”, with Christ the passive one, whereas in verse 3 it is “who”, Christ’s active work as one charged with representing the Father’s interests, and those of the family of God too.\u00a0 As the Creator, Christ has authority over creation, yet He was in the world, the world was made by Him, and the world knew Him not, John 1:10.\u00a0 Angels, demons, animals, birds, fishes, all responded to Him in His lifetime, and recognised Him in some way, but the majority of men did not, and crucified Him.<\/span><\/p>\n The making of the worlds is one way in which Christ displays what God is, as Romans 1:18-20 indicates.\u00a0 As the Creator, He could bypass what rain did to the vine when it fell, and the best wine was ready in an instant, John 2:1-11.\u00a0 He could also do to a fig tree what happens when rain does not fall, even dry it up by the roots, Matthew 21:19.\u00a0<\/span><\/p>\n “By whom” does not imply He was merely a creature-agent, given power from God to do things.\u00a0 Romans 11:36 says all things are “through Him”, meaning God, but none can give God the power to act.\u00a0 John 1:3 is clear that not one thing that has come into being has done so without Christ, so He did not come into being, or else He made Himself!\u00a0 This subject is returned to in verses 10-12, contrasting the angels with the Creator.<\/span><\/p>\n There are three words for world in the New Testament.\u00a0 There is “kosmos”, (which gives us “cosmetic”, and “cosmos”), which, in an ideal sense, is the world of symmetry, beauty, and harmony,<\/i> (the opposite being chaos), but which has now been corrupted by Satan into the world of hostility<\/i> to God; “aionas”, (which gives us “aeon”), the world of history<\/i>; and “oikeumene”, (which gives us “ecumenical”), the world of humanity.\u00a0<\/i> 1:3\u00a0 <\/strong><\/span> Who being the brigh<\/i>tness of his glory-<\/i><\/strong><\/span> He does not merely reflect, but rather radiates the glory of God, as the sunlight has the same character as the sun.\u00a0 He is the Shekinah of Psalm 80, shining forth from between the cherubims above the ark, so that Israel may be saved.\u00a0 Aaron had to make a cloud of incense to shield him from that glory, that he die not, for to see God was to die.\u00a0 But that glory was Christ!\u00a0 Aaron entered the presence of God without his garments of glory and beauty, lest anything detract from the glory of God.\u00a0<\/span><\/p>\n And the express image of his person-<\/strong><\/span> Christ is the exact expression of the essence of God.\u00a0 Christ expresses in Himself all that the Godhead is in Itself.\u00a0 To see Him is to see the Father, to know His comfort is to know the comfort of the Holy Spirit, for He is another comforter of the same sort, John 14:16; Luke 2:25, where “consolation” is the same word as “comforter”. And upholding all things by the word of his power-<\/i><\/strong><\/span> the Targums, (Jewish commentaries), and Rabbis often spoke of God in this way.\u00a0 This is part of His first-born work, of maintaining and bearing responsibility for everything for the Godhead. He has power sufficient for any task, and can maintain everything intact for God, and also cause it to pass and replace it, as verse 12 says.\u00a0 The idea behind upholding is not simply supporting, or even maintaining, but “carrying toward a final goal”.\u00a0 He so manages the universe that it moves inevitably to the goal set for it in the Divine Purpose.\u00a0<\/span><\/p>\n When he had by himself purged our sins-<\/strong><\/span> so whatever is involved in purging sins, it is given character by who He is that does it, for He did it “by Himself”, in all the glory of His person.\u00a0 It is not just that he did the work alone, but left the stamp of His own person upon the work. The expression also indicates that the credit for doing the work is given to Him.<\/span><\/p>\n Notice how the glories of Christ relate to the work of purging sins: Note the following facts about the words “by Himself”: Three things were purged in Leviticus 16:16-19 as a result of propitiation- the sanctuary, reminding us that Christ has purified the heavenly sanctuary, of which the tabernacle was a representation, Hebrews 9:23; the altar of incense, reminding us that the Lord Jesus ever liveth to make intercession for us, Hebrews 7:25; the people, Leviticus 16:30, reminding us that believers have been purged in conscience from dead works, to serve the living God, Hebrews 9:14.\u00a0 The phrase is literally “made purgation for sins”, so it is the work itself that is in view here, not the result of the work in persons being individually purged from sins; that comes later, in 9:14.<\/span><\/p>\n There are three main results from propitiation. In relation to God, the demands of God regarding sins are met fully.\u00a0 In relation to man, there can be reconciliation to God, 2 Corinthians 5:14-21; Romans 5:11.\u00a0 In relation to heaven and earth, the defilement of sin can be removed, so that God can righteously bring in a new heavens and a new earth which shall never be spoiled by sin, John 1:29, Daniel 9:24.\u00a0<\/span><\/p>\n Sat down on the right hand of the majesty on high-<\/i><\/strong><\/span> literally, “He set Himself down”, confident of His place with the Father, and of the sufficiency of His work.\u00a0 In verse 13 we learn that He was invited to sit down. As His work of purging sins is complete, He can sit down, as no Aaronic priest was able to do, see Hebrews 10:11-14.\u00a0 As Son, He ever had the right to be on the throne, but now as firstborn Son, and moreover as a man, He is given the place at the right hand of the Father.\u00a0 See the incident in Genesis 48:12-14 which shows the importance of the right hand of a father. As the heir He is responsible for Administering. THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 1, VERSES 4 TO 14:<\/span><\/span><\/strong><\/p>\n 1:4\u00a0 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.<\/span><\/strong><\/p>\n \u00a01:5\u00a0 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?<\/span><\/strong><\/p>\n \u00a01:6\u00a0 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.<\/span><\/strong><\/p>\n \u00a01:7\u00a0 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.<\/span><\/strong><\/p>\n \u00a01:8\u00a0 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.<\/span><\/strong><\/p>\n \u00a01:9\u00a0 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.<\/span><\/strong><\/p>\n \u00a01:10\u00a0 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:<\/span><\/strong><\/p>\n \u00a01:11\u00a0 They shall perish; but thou remainest; and they all shall wax old as doth a garment;<\/span><\/strong><\/p>\n \u00a01:12\u00a0 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.<\/span><\/strong><\/p>\n \u00a01:13\u00a0 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?<\/span><\/strong><\/p>\n \u00a01:14\u00a0 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?\u00a0<\/span><\/strong><\/p>\n There is a correspondence between the seven-fold glories of Christ in verses 1-3, and the seven quotations from the Old Testament in verses 4-14, as follows:<\/span><\/p>\n DESCRIPTIONS<\/span><\/strong><\/p>\n<\/td>\n QUOTATIONS<\/span><\/strong><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n His Son.\u00a0<\/span><\/p>\n<\/td>\n Thou art my Son.<\/span><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Appointed heir\u00a0<\/span><\/p>\n<\/td>\n By inheritance…he shall be to me a Son.<\/span><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Made the worlds<\/span><\/p>\n<\/td>\n Of old thou hast laid the foundation of earth.<\/span><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Brightness of glory\u00a0\u00a0<\/span><\/p>\n<\/td>\n Psalm 104- “Clothed with honour and majesty”.<\/span><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Express image\u00a0<\/span><\/p>\n<\/td>\n Thou Lord (Jehovah)…<\/span><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Upholding all things\u00a0<\/span><\/p>\n<\/td>\n As a vesture thou shalt fold them up.<\/span><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n Sat…on the right hand\u00a0\u00a0<\/span><\/p>\n<\/td>\n Sit on my right hand.<\/span><\/p>\n<\/td>\n \u00a0<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n \u00a0A summary of the seven quotations is as follows:<\/span><\/p>\n First\u00a0\u00a0\u00a0<\/span><\/p>\n<\/td>\n God to the Son.\u00a0<\/span><\/p>\n<\/td>\n The decree establishing His rule.<\/span><\/p>\n<\/td>\n<\/tr>\n Second\u00a0<\/span><\/p>\n<\/td>\n God speaking about the Son.\u00a0<\/span><\/p>\n<\/td>\n The devotedness which marks His rule.<\/span><\/p>\n<\/td>\n<\/tr>\n Third\u00a0\u00a0<\/span><\/p>\n<\/td>\n God speaking to the angels.<\/span><\/p>\n<\/td>\n The deference to be given when He rules.<\/span><\/p>\n<\/td>\n<\/tr>\n Fourth\u00a0<\/span><\/p>\n<\/td>\n God speaking about the angels.\u00a0<\/span><\/p>\n<\/td>\n The demands He makes when He rules.<\/span><\/p>\n<\/td>\n<\/tr>\n
\n<\/strong>The epistle to the Hebrews was written for a threefold purpose.\u00a0 First, to encourage those from the nation of Israel who had truly believed to not lose heart because of the sufferings they were enduring, but rather to go on with Christ.<\/span><\/p>\n
\nWe know from 2 Thessalonians 2:2 that there were those who were sending out letters as if they were from the apostle paul. Because of this he wrote the salutation at the end of his epistles with his own hand, which was his token in every epistle, 2 Thessalonians 3:17. If Paul was indeed the writer of the epistle there would therefore be no doubt about it, since it would be finished off with his own handwriting. There are those who counter this by saying that by “my token in every epistle” he means the expression “the grace of our Lord Jesus Christ be with you all”, for similar words to this are found at the end of all his epistles, and also at the end of the epistle to the Hebrews. But making this statement at the end of an epistle would be easy for a forger, whereas to write in the handwriting of the apostle would be much more difficult.<\/span><\/p>\n
\nThe first section runs from 1:1 to 2:5, and here the writer declares four things:
\nThat the Lord Jesus is superior to the prophets, whom the Hebrews revered.
\nThat He is superior to angels whom the Hebrews respected.
\nThat He is seated in heaven having purged sins, a thing which Old Testament sacrifices the Hebrews relied on could not effect.
\nThat His place in heaven is the guarantee that He will reign on the earth, which no-one else is qualified to do. <\/span><\/p>\n
\nIn verses 1-3, Christ ascends the throne of God in heaven, (where He is still present,) proof positive that His work on earth meets God’s approval.
\nHe is seated on the throne of God by inherent right, hence He sits Himself down there. In verses 4-2:4, Christ is seen in the future on the throne of David, which becomes at last in the truest sense, the throne of Jehovah, 1 Chronicles 29:23.
\nIn 2:1-4 the warning is against neglecting the salvation that Christ came to bring to the nation.<\/span><\/p>\n
\n1. God has not cast them off as a people.
\n2. He has confidence in “the carpenter of Nazareth”, for He is His Son.
\n3. His character as King-Priest is displayed already in the heavenly sanctuary.\u00a0 This is the sign that He will indeed be a priest upon His throne in a coming day, see Zechariah 6:13.
\nThere is a vital connection between His purging of sins, and the reconciling of all things, Colossians 1:20.
\n4. It is worthwhile being in relationship with Christ, for He is the coming King, and His enemies will be made His footstool.\u00a0 To know Him is to be His associate, not His enemy.
\n5. That those who were prepared to accept a dual-Messiah idea, with Jesus of Nazareth as the suffering Messiah, but another, yet to come, as the sovereign Messiah, are shown to be wrong.\u00a0 Jesus Christ combines both in His person.<\/span><\/p>\n
\n<\/span>
\n<\/span>1:1
\nGod, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,<\/span><\/strong><\/span><\/p>\n
\nWhen Christ asked His disciples who the people said He was, they answered with various suggestions, Matthew 16:13,14.\u00a0 Some of the people saw in Christ likeness to Isaiah, (delighting in salvation), others, to Jeremiah, (weeping, and rejected of his own people), still others, to Elijah, (courageous, reforming, and a miracle worker). Others said He was John the Baptist risen from the dead, showing they thought that He deserved to rise from the dead.\u00a0 We should not be surprised at the names the people mentioned, for since He is the Son of the Living God, and the features seen in the prophets were the expression of the life of God, then they are to be expected in the Son.\u00a0 It is interesting to notice that they did not say He was like Moses, the law-giver, for they appreciated that grace marked Him.\u00a0 By the variety of persons they mentioned, the disciples were demonstrating that all the good points seen in the individual prophets were found in Christ.<\/span><\/p>\n
\nFathers is a term of respect for ancestors, but also a reminder that it was the fathers who ill-treated the prophets, Matthew 23:29-33, and the children of the prophets who were guilty of rejecting “the prophet”, Acts 3:22-26; John 1:21; Deuteronomy 18:15,18,19.<\/span><\/p>\n
\nHath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;<\/strong><\/span><\/p>\n
\nSo the speaking is now concentrated,<\/i> in relation to time and content, as with prophets it could not be, and also consummated,<\/i> for it is now last days, and the Son has come.\u00a0 The parable of the vineyard spoke of servants, more servants, (corresponding to the early and the latter prophets), then last of all, his son, corresponding to Christ as Son of God, Matthew 21:33-46.<\/span><\/p>\n
\nOnly begotten eternally- “The only begotten Son, which is (permanently) in the bosom of the Father”, John 1:18.\u00a0 “That eternal life, which was with the Father”, 1 John 1:2.
\nFirst born eternally.\u00a0 For He was appointed heir before He made the worlds.\u00a0 Creation is by Him and for Him as firstborn, Colossians 1:16.\u00a0 There is no point of time in eternity, so He was ever the appointed one in the eternal counsels.\u00a0<\/span><\/p>\n
\nFirstborn is in relation to creation and believers, Colossians 1:15,18.
\nAs Only begotten He is alone.
\nAs firstborn He has many brethren, Romans 8:29.<\/span><\/p>\n
\nHis firstborn rights are shared- for Hebrews 12:23 speaks of “the church of firstborn ones written in heaven”.<\/span><\/p>\n
\nAs firstborn, He is about His Father’s business, Luke 2:49; John 3:35.<\/span><\/p>\n
\n“Appointed heir” does not imply a specific moment, since we are thinking of Divine and eternal things, and moments of time have no relevance there.
\nJoseph was Jacob’s firstborn son, replacing Reuben, but he was not in control of everything, for the right to rule was given to Judah, 1 Chronicles 5:1,2.\u00a0 so the firstborn’s double portion was divided between two sons. Christ, however, has all things under His control, both heavenly and earthly, (compare the stars and sheaves of Joseph’s dream, Genesis 37:6-11).\u00a0 If He has control of all things, (just as Joseph had everything under his hand, Genesis 39:4-6) then we must be linked to Him if we are to have blessing from God.\u00a0 “The Father loveth the Son, and hath given all things into his hand.\u00a0 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life, but the wrath of God abideth on him”, John 3:35,36.<\/span><\/p>\n
\nThe word used here is “aionas”, the world as an age, the world of history, although it is used in 11:3 in connection with things.\u00a0 “The aggregate of things contained in time”, Grimm.\u00a0 The world of matter and time, (which came into being at the same moment, the “beginning” of Genesis 1:1), is the stage for the unfolding of the truth of God.\u00a0 This is now finalised in Christ, for “once in the end of the world (or the consummation of the ages) hath he appeared to put away sin by the sacrifice of himself”, 9:26.<\/span><\/p>\n
\nWho being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:<\/strong><\/span>
\n<\/span><\/span><\/p>\n
\nThe word person translates hupostasis, which was used in ordinary speech of a foundation.\u00a0 The idea is of an underlying and steadfast thing.\u00a0 Christ is the unique, full, and exact expression of all that God is in the essence of His Being.\u00a0 The Son is personally distinct from, and yet literally equal to, the One of whom He is the full expression.\u00a0 Note later quotations that call the Son “God”, and “Jehovah”, in verses 8 and 10.\u00a0 Note that He is the express image of the person of God in His totality, not just the Father. “In Him dwelleth all the fulness of the Godhead bodily”, Colossians 2:9.<\/span><\/p>\n
\nAs Son He purged sins, so He did the work with Divine insight.
\nAs firstborn and heir He purged sins, for He cannot inherit a defiled inheritance, whether it be His people, or His land, or His world.
\nAs the maker of all things, He knows perfectly the difference between what things are now, and what they were when He made them very good, including man.
\nAs the brightness of the glory, He brings things back by his purging, so that they glorify God.
\nAs the exact expression of the essence of God, He purges in conformity with the Divine character.
\nAs the upholder of all things, He maintains what He establishes in the material world, and in the spiritual.\u00a0 Note the contrasts, however, for sins are not things, but are moral offences, yet He can deal with these too.\u00a0 He upholds by His word, but can only purge sins through His death.<\/span><\/p>\n
\nThe purging of sins cannot be done by merely speaking, even though He upholds all things by the word of His power.
\nIt cannot be done with the help of another, for all others, (Aaron included, see 7:27), need a sin-offering themselves, so He did it by the sacrifice of Himself, not needing a personal sin-offering.
\nHe needs no special vestments to make Him suitable for God’s presence, as Aaron did; what He is in Himself is enough.
\nHe needs no sacrifice or officiating priest, but did the work alone.<\/span><\/p>\n
\nAs one who is the brightness of the glory, He had dealt with sins in conformity with the majesty of God, and God can now be appropriately designated “The Majesty”, with every question as to whether He was able to deal with sins finally removed. “Majesty” means greatness, and Christ ensures that nothing can reduce God’s standing and dignity.\u00a0 In chapter 1, Christ is seated as firstborn.\u00a0 In 8:1 He is seated as one firmly established; in chapter 10:12 as finaliser, and in chapter 12:2 as the faithful one.<\/span><\/p>\n
\nAs the one who made the worlds, for Creating.
\nAs the one who is the brightness, for Radiating.
\nAs the one who is the image, for Expressing.
\nAs the one upholding all things, for Preserving.
\nAs the one who purged sins, for Propitiating.
\nAs the one who is sat down on the throne, for Completing.<\/span><\/p>\n\n\n
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