Introduction to Hebrews

How to Study the Bible

1:1 God spoke long ago Primarily refers to the ot (see vv. 5–13; 5:5–6; 7:17, 21). The book of Hebrews emphasizes divine speech (e.g., vv. 1–6).

in many ways In the ot, God spoke through prophetic speech (Hos 12:10), visions (Gen 46:2; Deut 13:1; Ezek 1:1), human-mediated speech (Exod 33:11; Num 7:89; 12:8; Deut 34:10), theophany experiences (Exod 19:17–25), and a still small voice (1 Kgs 19:11–12).

the fathers This term does not just refer to the biblical patriarchs (see Matt 23:32; Luke 1:55; Acts 3:13, 25; 7:38–39, 44–45, 51; 1 Cor 10:1). Here it refers to any recipient of prophetic words in the ot.

the prophets This designation is not limited to the biblical books of the Prophets; it describes all through whom God spoke.

1:2 in these last days The phrase echoes the ot (e.g., Num 24:14; Jer 23:20; 49:39). The new age has dawned because of Jesus’ death and resurrection (Heb 1:3).

a Son Refers to Jesus (4:14). Jesus is superior to other divine agents (vv. 4, 5, 14; 2:2–3, 18; 3:1–6; 5:4; 11:23–29, 39). Thus, His credentials vastly supersede those of the prophets and the angels (compare 2:8–9).

heir of all things The Son is heir of all things because all things belong to God, His Father. Psalm 2:7 (quoted in Heb 1:5) specifies that the Son’s inheritance includes the nations (Psa 2:8; compare Isa 53:12).

through whom also he made The Son is described as the divine agent of creation.

1:3 the radiance The Greek term used here is usually rendered as “reflection” or “radiance.” Because of the connection between glory and light (e.g., Isa 60:1; 2 Cor 4:4–6; Rev 21:23), this is best understood as the Son radiating God’s glory (e.g., John 1:9; 8:12; 1 John 1:5, 7).

glory Describes God’s divine presence and splendor. The reference to God’s glory also relates to creation (Isa 6:3), God’s mighty acts (Psa 96:3), and His presence within the temple/tabernacle (Exod 40:34–35; Psa 26:8; compare 2 Cor 4:6; John 1:14).

Doxa Word Study

the representation The Greek word used here (charaktēr) expresses a concept parallel to and connected with concept of God’s “image” (eikōn; see 2 Cor 4:4; Rom 8:29; Col 1:15). The term charaktēr emphasizes God’s prophetic role (His voice and messenger), while eikōn emphasizes His role as the ideal person (compare Gen 1:26–27).

his essence The Son accurately represents the very being of the Father.

word of power As God the Father brought the world into being through speech (Gen 1:1–2; compare Heb 11:3), so the Son sustains all things by means of His speech.

purification By purifying people of their sins, the Son performs the role of high priest (5:11; 9:11–10:18; see note on Lev 4:1–5:13).

he sat down The first of many allusions to Psa 110 in Hebrews. Instead of having to continually offer sacrifice (Heb 10:1), the Son is able to sit down—His work is complete.

at the right hand A position of favor and authority.

1:4 the angels This refers to messengers from the spiritual realm who dispense information and revelation on God’s behalf.

New Testament Terms for Unseen Divine Beings

1:5 You are my son A quotation from Psa 2:7, which is viewed as a prophecy fulfilled by the Son, demonstrating His supremacy over angels. This same psalm is used in reference to Jesus’ priestly work (Heb 5:5) and resurrection (Acts 13:33).

and he will be my son Like the citation from Psa 2:7, this quotation from 2 Sam 7:14 reinforces the relationship between the Father and the Son.

1:6 the firstborn In Exod 4:22, God declared that Israel was His firstborn. Additionally, this might allude to the Greek Septuagint’s reading of Psa 89:27, which says that God will appoint David as His firstborn. Both associations clarify that this description refers to preeminent status, not preexistence.

angels of God worship him Probably cited from the ancient Greek ot (Septuagint) translation of Deut 32:43. As angels worship God, they must worship God’s Son, who is above them in status (Heb 1:3).

1:7 The one who makes his angels winds Cited from Psa 104:4. The evanescent nature of the angels cannot compare to the glorious Son, described in the subsequent verses.

flame of fire Fire (see Exod 13:21–22; 14:19–20; 19:16) is a regular element of theophany, as are angels (see Gen 18:1–2; 28:17; 32:30–31; Judg 6:22–24).

Theophany in the Old Testament

1:8 scepter The Greek word used here refers to a staff used by a ruler; it serves as a symbol of leadership and authority. The Son (here called God following the Greek ot) rules with a scepter of righteousness, indicating that His kingdom is characterized by righteousness.

1:9 anointed In ancient Israel, oil was placed on a king at his coronation.

Messianic Psalms Table

1:13 a footstool This citation from Psa 110:1 echoes Heb 1:3. The imagery likely refers to hieroglyphics on the footstools of Egyptian kings that depicted foreign enemies—symbolizing their subjugation. Compare also Josh 10:24, where Israelite leaders put their feet on the necks of defeated enemy leaders. Here in Hebrews, the scene is a divine throne room where the Son reigns as victor over all principalities and powers.

1:14 those who are going to inherit salvation Refers to believers in the Son. The theme of inheritance appears throughout Hebrews (Heb 6:12; 9:15; 11:8; 12:17). Greek terminology for salvation generally indicates healing, wholeness, deliverance from danger, and victory over enemies. References in the NT usually refer to being saved from sin and death.