Hebrews 1:2

 

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.
Hebrews 1:2 Berean Standard Bible (BSB)
 
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;
Hebrews 1:2 King James Bible (KJV)
 
in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world.
Hebrews 1:2 New English Translation (NET)
 
in these last days
The phrase "in these last days" refers to the eschatological period initiated by the coming of Christ. In the Greek, "ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων" (ep’ eschatou tōn hēmerōn toutōn) indicates a culmination of God's redemptive history. The term "eschatos" (last) is often used in the New Testament to denote the final era of God's plan, which began with Jesus' incarnation. This phrase underscores the urgency and significance of the message delivered through Christ, marking a new and definitive phase in God's revelation to humanity.
 
He has spoken to us
The Greek verb "ἐλάλησεν" (elalēsen) is in the aorist tense, indicating a completed action. This suggests that God's communication through His Son is a definitive and final revelation. Unlike the fragmented and varied messages delivered through the prophets, this communication is direct and personal. The use of "to us" emphasizes the personal and communal nature of this revelation, inviting believers into a relationship with God through Christ.
 
by His Son
The phrase "by His Son" highlights the unique and superior role of Jesus in God's revelation. The Greek "ἐν Υἱῷ" (en Huiō) signifies not just a messenger, but one who embodies the message. The term "Son" denotes a special relationship with the Father, emphasizing Jesus' divine nature and authority. This is a central theme in Hebrews, where the Son is portrayed as superior to angels and prophets, being the exact representation of God's being.
 
whom He appointed heir of all things
The word "appointed" (Greek "ἔθηκεν," ethēken) indicates a deliberate and sovereign act of God. The term "heir" (Greek "κληρονόμον," klēronomon) reflects the legal and familial rights bestowed upon Jesus, signifying His authority and ownership over creation. This echoes Psalm 2:8, where the Messiah is promised the nations as His inheritance. It underscores the preeminence of Christ in all things, affirming His role in the divine plan.
 
and through whom He made the universe
The phrase "through whom He made the universe" attributes the act of creation to the Son, aligning with John 1:3 and Colossians 1:16. The Greek "δι’ οὗ καὶ ἐποίησεν τοὺς αἰῶνας" (di’ hou kai epoiēsen tous aiōnas) uses "aiōnas" (ages or universe) to denote the entirety of time and space. This affirms the Son's preexistence and active participation in creation, highlighting His divine nature and eternal power. It serves as a reminder of Christ's sovereignty and the foundational role He plays in the cosmos.
 
Berean Study Bible
 
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Context: The Book of Hebrews is traditionally seen as an epistle written to Jewish Christians. Its primary purpose is to demonstrate that Jesus Christ is superior to the angels, the Mosaic law, the Levitical priesthood, and all other previous revelations of God.
 
"But in these last days": This phrase indicates a shift or change in God's method of communication with humanity. Here, "last days" often refers to the period inaugurated by Christ's coming, which from the perspective of the writer, signifies the final phase of God's plan of salvation before the end times.
 
"he has spoken to us by his Son": This contrasts with how God spoke in the past through prophets (as mentioned in Hebrews 1:1). Now, God's ultimate revelation has come through Jesus Christ, His Son. This suggests a direct, personal, and final revelation.
 
"whom he appointed heir of all things": Jesus is depicted here as the ultimate inheritor of everything. This underscores His authority and divinity, linking back to Old Testament promises where the Messiah would inherit all nations (Psalm 2:8).
 
"and through whom also he made the universe": This part of the verse emphasizes the role of Jesus in creation. It aligns with other New Testament teachings where Christ is described as the agent through whom all things were created (John 1:3, Colossians 1:16). This statement not only affirms Jesus' divine nature but also His pre-existence and active role in the cosmos's creation.
 
In essence, Hebrews 1:2 establishes Jesus as the final and superior revelation of God, highlighting His divine role in both creation and inheritance, thereby setting the stage for the theological arguments that follow in the epistle regarding Jesus' supremacy over all previous religious figures and systems.
 
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Hath in these last days spoken unto us by his Son,.... This is the Gospel revelation, or the revelation in the Gospel dispensation; which though it comes from the same author the other does, yet in many things differs from it, and is preferable to it; and indeed the general design of this epistle is to show the superior excellency of the one to the other; the former was delivered out in time past, but this "in these last days"; the Alexandrian copy, the Complutensian edition, and several other copies, read, "in the last of these days": perfectly agreeable to the phrase באחרית הימים, used in Gen_49:1 to which the apostle refers, and in which places the days of the Messiah are intended; and it is a rule with the Jews (m), that wherever the phrase, "the last days", is mentioned, the days of the Messiah are designed: and they are to be understood not of the last days of the natural world, but of, the Jewish world and state; indeed the times of the Messiah, or Gospel dispensation, may be called the last days of the natural world, according to the tradition of the house of Elias; which teaches, that the duration of the world will be six thousand years, and divides it into three parts, the last of which is assigned to the Messiah, thus; two thousand years void, (or without the law,) two thousand years the law, and two thousand years the days of the Messiah (n): but it is best to understand this of the last days of the Mosaic economy, or Jewish dispensation; for the Messiah was to come before the Jewish civil and church states were dissolved; before the sceptre departed from Judah, and before the second temple was destroyed; and he was to come at the end, or toward the close of both these states; and which is called the end, or ends of the world, Hab_2:3 and quickly after Jesus, the true Messiah was come, an end was put to both these: from whence it may be observed, that the Messiah must be come; that the Mosaic economy, and Jewish worship, will never be restored again; that the Gospel revelation being made in the last days, ought to be regarded the more, it being the last revelation God will ever make. Moreover, this differs from the former in this respect, that was made to the fathers, this "to us"; meaning either the apostles in particular, or the Jews in general, to whom the apostle is writing: this shows that the Gospel revelation was first made to the Jews; and it being made to them personally, they were under great obligation to regard it; and that God had not cast off his people; and that though he had greatly indulged their fathers, he had showed greater favour to them, having provided some better thing for them: and there is a difference between these two revelations in the manner in which they were made; the former was at sundry times, and in divers manners, the latter was made at once, and in one way; that was delivered out in parts, and by piece meal, this the whole together; the whole mind and will of God, all his counsel, all that Christ heard of the Father; it is the faith that was once, and at once, delivered to the saints; and it has been given out in one way, by the preaching of the word: to which may be added, that formerly God spoke by many persons, by the prophets, but now by one only, "by his Son"; who is so not by creation, nor by adoption, nor by office, but by nature; being his own Son, his proper Son, begotten of him, of the same nature with him, and equal to him; and so infinitely preferable to the prophets: he is a Son, and not a servant, in whom the Father is, and he in the Father, and in whom the Spirit is without measure; and God is said to speak by him, or in him, because he was now incarnate; and what he says from God should be attended to, both on account of the dignity of his person, as the Son of God, and because of the authority he came with as Mediator: whom he hath appointed heir of all things; which must be understood of him not as God, and Creator; for as such he has a right to all things; all that the Father has are his; the kingdom of nature and providence belongs to him, he being the Former and Maker of all things; but as Mediator, who has all things committed to him, to subserve the ends of his office; and has a kingdom appointed him, and which he will deliver up again the word all may refer either to persons or things; to persons, not angels, good or bad, though both are subject to him, yet neither are called his inheritance; but elect men, who are his portion, and the lot of his inheritance; and to things relating to these persons, and for their use and service, in time, and to all eternity; as all temporal things, and all spiritual ones, the blessings and promises of the covenant of grace, the gifts and graces of the Spirit, and eternal glory and happiness, the saints' inheritance, who are joint heirs with Christ.
 
By whom also he made the worlds; this is said in agreement with the notions of the Jews, and their way of speaking, who make mention of three worlds, which they call, the upper world (the habitation of God), the middle world (the air), and the lower world (o) (the earth); and sometimes they call them the world of angels (where they dwell), the world of orbs (where the sun, moon, and stars are), and the world below (p) (on which we live); and it is frequent in their writings, and prayer books (q), to call God רבון כל העולמים, "Lord of all worlds"; See Gill on Heb_11:3, these God made by his Son, not as an instrument, but as an efficient cause with him; for by him were all things made, whether visible or invisible; and the preposition "by" does not always denote instrumentality, but sometimes efficiency; and is used of God the Father himself, and in this epistle, Heb_2:10.
 
(m) Kimchi & Aben Ezra in Isa. ii. 2. (n) T. Bab. Sanhedrin, fol. 97. 1. (o) Tzeror Hammor, fol. 1. 4. & 3. 2, 3. Caphtor, fol. 79. 1. (p) Tzeror Hammor, fol. 83. 2. Caphtor, fol. 90. 1. (q) Seder Tephillot, fol. 5. 2. & 40. 2. Ed. Amstelod.
 
John Gill’s Exposition of the Bible
 
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There should be no doubt that the writer of Hebrews, generally thought to be the Apostle Paul, believed, as did most of his contemporaries, that the world as they knew it was near. As things turned out, they were right, but not in the manner they were expecting. The destruction of Jerusalem and the Temple by the Romans was the end of the world as far as the people of Israel were concerned.
 
At the same time, the writer of Hebrews wholeheartedly agrees with the Apostle John in his declaration that God’s Son, Jesus, was heir of all creation, and it was through him that all things were made. As Hebrews is written to the children of Israel, that declaration was quite bold to make without any preliminaries, although it could also be most likely that the audience was already somewhat familiar with the subject.