God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. Hebrews 1:1-2 NASB

A while ago I wrote an unpublished commentary on Hebrews.  I wrote this soon after leaving King’s College London in my spare time.  For me this is another Gospel form.  It is a beautiful picture of our Saviour Jesus Christ our King, High Priest, and sacrifice.  There is so much more.  For the Christian Jesus is greater than the prophets, higher than the angels, greater than Moses…

Chapter 1

The opening verses of Hebrews gives us the theme and agenda for the whole book. ‘That in these last days God has spoken to us in His Son’.  Throughout this book the speech of God is unfolded.  From this point of view the commentary sets out on an incredible journey of discovery to find out the meaning of this holy scripture.  We must begin and say that Hebrews is couched in the culture and language of Hebraic and Hellenic rhetoric.  It seems so far removed from the modern world yet for the follower of Christ it is a jewel of spiritual inspiration. We don’t even know who the writer was (although I personally think Apollos wrote it).

In verses 1-4 we do not find any full stop until the end of verse 4.  This is a significant point because it shows a single argument.  It is trying to explain to some Jewish Christians that they should stay faithful to Christ.  Serious assumptions are made in these four verses in which the readers are expected to agree with.  Whatever the case might be, the writer to the Hebrews knows his OT inside out and the Greek in these verses also reflect a training in some Hellenic school of thought (Alexandria).

The first assumption he makes in verse one is that God spoke to the Jewish nation through the prophets to the leaders.  The second verse works this out. Yet it goes a stage further and explains that in the ‘Son’ God has spoken his final and ultimate word.  This is backed up with the statement that all things exist because of and through the Son.

Obviously, this is no small claim because it is a statement that goes to the heart of a central motif, namely the motif of Kingship that is found in the Royal Psalms.

Verse 1.  At the end of this claim we find out the reason for the existence of all things is because of the Son.  The Son is a title of Royal kingship and the original readers of the OT would have understood it as such.  The relation of Jesus to God the Father must always be understood in terms of the OT and especially that of the Messianic Psalms such as Ps110/1, “YHWH says to Adonay sit at my right hand…” Or in the LXX no difference is made between Kurios and Kurios!

To the Jewish Christians who read this letter, they would have known the Greek version rather than the Hebrew version.  Both versions carry equal authority. In sum the source of the Trinitarian theology is found here in the OT.

Verse 3.  So then, royal Kingship is the contextual understanding for the identity of the Son.  It is only in this context that we start to comprehend verse three.  Here the writer is trying to explain the relation of the Father to the Son.  On reflection the main reason I think that the writer is struggling to explain the uniqueness of the Son in relation to the Father is because we have crossed the boundary of our natural and physical understanding to the realm of the meta-physical.

Yes, for believers Jesus is God incarnate.  In = in, carne= flesh, body.  This is a beautiful book and I’m told that the first few verses are some of the finest Greek from the ancient world. 

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