|
|||||||
|
|
|
|||||
|
|
|||||||
In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. So he became as much superior to the angels as the name he has inherited is superior to theirs.
Description
As this passage opens the author of Hebrews begins by making reference to God’s history of speaking through prophets and other “various ways”. The author refers to the people being spoken to through these “various ways” as “our forefathers” (Hebrews 1:1, NIV). This could have been an attempt to establish a connection with the Hebrew people that this letter was addressing.
The author then separates the previous ways that God chooses to communicate from the more recent ways by explaining that “in these last days he has spoken to us by his Son” (Hebrews 1:2, NIV). The author then establishes that this “Son” has been granted universal authority and links Him to the past by explaining that it was through Him that He made the universe.
The author then begins to focus on the divine nature of the “Son” by explaining that He is the “radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word” (Hebrews 1:3, NIV). Through this the author has established that the Father and Son are not only equal but are linked and are of the same substance.
The author then makes reference to the atonement by explaining what happened to the “Son” after the atonement. The author explains that the “Son” went to be with the Father when he “sat down at the right hand of the Majesty in heaven” (Hebrews 1:3, NIV). Finally in the final verse of this passage the author establishes that the “Son” has authority even over the angels.
Analysis
Hebrews 1:1-4
The author of the epistle letter to the Hebrews remains a mystery to this day. It is believed that the writer was, as noted in the International Standard Bible Encyclopedia, “evidently a man of culture who had a masterful command of the Greek language.” He is also considered to be one of “the most cultured of the early Christian writers” (Bromiley, P.664). It has been hypothesized by some of the early Christian fathers, including Clement of Alexandria, that Hebrews was written by Paul. In fact Clement’s teacher, Pantaenus, believed that Paul wrote it and chose not to use his name out of reverence for the Lord. Clement accepted that but also thought it was possible that the original manuscript was written in Hebrew and Paul translated it into Greek (Bromiley, P.665).
The opening sentence to this passage sets the tone and theme for the rest of the entire book of Hebrews. The prophets that the author refers to were, and still are, held in very high esteem. Men such as Isaiah, Jeremiah and of course Moses were given the privilege of being used by God. God used these men to speak to His people in “various ways”(Wolcott, P.13). Some of these ways included talking to these men in dreams and through a burning bush. The very definition of the word prophet is “one who has a message from God and a commission to declare it to his generation”(Bowman, P. 21). As the passage goes into the second verse it has begun to make a big shift. The subject continues to be God but the author has now begun to shift attention to the “Son.” To do this the author draws from the second psalm which provides one of the earliest references to Christ as the “Son.” The author of Hebrews also draws upon this psalm where it makes the claim of the earth being the inheritance of Christ (Craddock, P.22). The author begins with a reference to the “last days” (Hebrews 1:2, NIV). Most Christians, at that time, believed that they were in the “last days” (Wolcott, P. 14). The author insinuates that God wanted to take prophecy to the next level by first making an effort to point out that they were in the “last days.”
Because most Christians believed they were in the “last days,” it seems that the author of Hebrews really wants to emphasize the fact that by sending a “Son” God has taken this prophecy to a new level. The “Son” must surely have a closer link to God than anybody else (Wolcott, P.14). The “Son” has authority because he has been appointed to preside over all things. Then the “Son” is really taken to another level when the passage establishes that the "Son" was used by God not only to communicate to the world but to make the universe and everything in it.
As the third verse begins the “Son” is raised to an even higher level. Now, not only is He higher than the prophets, or the angels as will be pointed out later, but He is now equated to be on the same level as God. The author was perhaps drawing upon John 1: 4's use of light to describe the "Son" when the “Son” is referred to as “the radiance of God’s glory” (Hebrews 1:3, NIV). The author follows that up by equating the “Son’s” majesty and authority with that of His Father. The “Son” is said to be an “exact representation of his being” (Hebrews 1:3, NIV). The word representation here is used in a unique way. The uniqueness lies in the fact that the word exact has been applied to it. A representative, in earthly terms, will often times refer to someone who might have been given authority in a limited sense. In a certain situation a representative might be the sole authority representing a certain business, church, school, country etc. But in those situations there is always the implication that there is a higher authority or governing body or constituency etc. that lies beyond the representative.
But, in verse 3, the “Son” or representative is given total authority. It’s not just that the “Son” speaks for the Father but that the Father and “Son” are one and the same. Because they are one and the same the “Son” is able to continue the act of “sustaining all things by his powerful word” (Hebrews, 1:3 NIV).
The last part of verse 3 has been referred to as the “humiliation and exaltation of the Son” (Craddock, P. 23). With this mention of the “purification for sins” (Hebrews 1:3, NIV) and the “Son” sitting down “at the right hand of the Majesty in heaven” (Hebrews, 1:3 NIV) the author begins a theme that continues throughout the entire letter. This begins the theme of the “Son” as both a cleanser of sins and Lord of the world (Bowman, P.22). This is drawn from Psalm 110 v. 4 where the “Son” is said to be a part of the Melchizedek priesthood. This would clarify the reason for the saving work of the “Son” being referred to as purification. Purification is an act performed by priests (Wolcott P. 16). The author draws upon the fifth verse of Psalm 110 which places the “Son” on the right hand of the Lord. This also occurs at the end of this verse which places the “Son” “at the right hand of the Majesty in heaven” (Hebrews 1:3, NIV).
Finally in the final verse of this passage the author establishes the superiority of the “Son” to the angels. The superiority over the prophets has been established already. But, as impressive as the work of the prophets is, we must not forget that they were earthly beings. However, by indicating superiority over the angels that dwell in heaven the author of Hebrews has established the total divinity of the “Son.” This verse serves as a bridge to the next several verses which speak directly to the issue of the “Son’s” relationship to the angels. This section is presented in a way that almost seems to say “In case any of you still aren’t convinced….”
Application
To apply this to a twentieth century congregation one must first figure out the theme of the passage. The theme of this passage, which seems to set the tone for the rest of the letter, is the concept of Jesus as a purifier and Lord. In a modern congregation it would be very important to focus on the separation of Jesus and God that this text so beautifully maintains. In a Bible study setting it would probably be acceptable to focus on Jesus when discussing this text because such a situation would involve people who are already believers trying to grow in their faith. But in a preaching environment the pastor must assume that there are non-believers amongst the parishioners, or maybe not non-believers but people who just don’t know the Lord.
Because of the presence of those who haven’t established a relationship with God it would be very important to emphasize first the wonder and majesty of God before any mention of Jesus. We live in a very secular society that has reduced the role of religion in society almost to that of a hobby. Mention of God outside of any sanctioned religious institution is just short of illegal, and in some cases is prohibited. It would be counter-productive to begin by preaching about the wonder and majesty of the Son of God to people who don’t even understand the wonder and majesty of God.
Once the wonder and majesty of God has been established then the pastor should begin equating this wonder and majesty with Jesus. In the mix of this secular society Jesus has been lumped in with Gandhi, Confucius, Plato and just about any other highly revered teacher, prophet or philosopher from ancient times. As brilliant as those men might have been they had no claim to any divine authority. They did not have the power to save mankind from themselves.
By equating Jesus with the power and majesty of God the pastor has separated Jesus from the worldly men that people lump him together with. Once somebody understands that it is through Jesus that God made the universe and everything in it, and that through God, Jesus has authority over all the universe, then they will understand that God’s glory is Jesus’ glory and vice versa. Once they understand that, then the pastor is free to discuss the saving work of Christ because it will now be understood that the work of Christ and the work of God are one and the same. --------------------------------------------------------------------------------