(2) Hath in these last days . . .--Better, at the end of these days spake unto us in a Son. The thought common to the two verses is "God hath spoken to man"; in all other respects the past and the present stand contrasted. The manifold successive partial disclosures of God's will have given place to one revelation, complete and final; for He who spake in the prophets hath now spoken "in a Son." The whole stress lies on these last words. The rendering "a Son" may at first cause surprise, but it is absolutely needed; not, "Who is the Revealer?" but, "What is He?" is the question answered in these words. The writer does not speak of a Son in the sense of one out of many; the very contrast with the prophets (who in the lower sense were amongst God's sons) would be sufficient to prove this, but the words which follow, and the whole contents of this chapter, are designed to show the supreme dignity of Him who is God's latest Representative on earth. The prophet's commission extended no farther than the special message of his words and life; "a Son" spoke with His Father's authority, with complete knowledge of His will and purpose. It is impossible to read these first lines (in which the whole argument of the Epistle is enfolded) without recalling the prologue of the fourth Gospel. The name "Word" is not mentioned here, and the highest level of St. John's teaching is not reached; but the idea which "the Word" expresses, and the thought of the Only Begotten as declaring and interpreting the Father (John 1:18; also John 14:10; John 14:24) are present throughout. There is something unusual in the words, "at the end of these days." St. Peter speaks of the manifestation of Christ "at the end of the times" (1Peter 1:20); and both in the Old Testament and in the New we not unfrequently read "at the end (or, in the last) of the days." (See 2Peter 3:3; Jude 1:18; Numbers 24:14; Daniel 10:14, &c.) The peculiarity of the expression here lies in "these days." The ages preceding and following the appearance of Messiah are in Jewish writers known as "this world" (or, age) and the "coming world" (or, age); the "days of Messiah" seem to have been classed sometimes with the former, sometimes with the latter period; but "the end of these days" would be understood by every Jewish reader to denote the time of His appearing.

Whom he hath appointed.--Better, whom He appointed: in the divine counsels He was constituted "Heir of all things." The clauses which follow describe the successive steps in the accomplishment of this purpose. The words have often been understood as referring to the Son's essential Lordship: as Eternal Son He is and must be Heir of all. But this explanation is less consistent with the word "appointed," with the strict significance of "Heir," and with the development of the thought in the following verses; and it is on all grounds more probable that in these words is expressed the great theme of the Epistle, the consummation of all things in the Christ.

By whom.--Rather, through whom. So in John 1:3 we read that all things came into being through the Word; and in Colossians 1:16, "All things have been created through Him." In this manner Philo repeatedly describes the creative work of the Logos. Here, however, "this mediatorial function has entirely changed its character. To the Alexandrian Jew it was the work of a passive tool or instrument; but to the Christian Apostle it represented a co-operating agent" (Lightfoot on Colossians 1:16).

The worlds.--A word of very common occurrence in the New Testament as a designation of time occurs in two passages of this Epistle (here and in Hebrews 11:3) where the context shows more than "age" to be intended. Under time is included the work that is done in time, so that "the ages" here must be (to quote Delitzsch's words) "the immeasurable content of immeasurable time." "Also" may seem an unnecessary addition, but (almost in the sense accordingly) it points to creation as the first step towards the fulfilment of the design expressed in the preceding clause.

Verse 2. - In these last days. The true reading being ἐπ ἐσχάτον τῶν ἡμερῶν τούτων, not ἐπ ἐσχάτων, as in the Textus Receptus, translate, at the end of these days', The Received Text would, indeed, give the same meaning, the position of the article denoting' "the last of these days," not "these last days." The reference appears to be to the common rabbinical division of time into αἰὼν οϋτος, and αἰὼν μέλλων, or ἐρχόμενος: the former denoting the pro-Messianic, the latter the Messianic period. Thus "these days" is equivalent to αἰὼν ου{τος, "the present age," and the whole expression to ἐπὶ συντέλειᾳ τῶν αἰώνων, "at the end of the ages" (infra, Hebrews 9:26); cf. 1 Corinthians 10:11," for our admonition, upon whom the ends of the ages are come." The term, αἰὼν μέλλων, is also used in this Epistle (Hebrews 6:5); cf. Hebrews 2:5, τὴν οἰκουμένην τὴν μέλλουσαν. For allusions elsewhere to the two periods, cf. Matthew 12:32; Mark 10:30; Luke 18:30; Luke 20:35; Ephesians 1:21; Titus 2:12. Cf. also in Old Testament, Isaiah 9:6, where, for "Everlasting Father," Cod. Alex. has πατὴρ τοῦ μελλόντος αἰῶνος. A subject of discussion has been the point of division between the two ages - whether the commencement of the Christian dispensation, ushered in by the exaltation of Christ, or his second advent. The conception in the Jewish mind, founded on Messianic prophecy, would, of course, be undefined. It would only be that the coming of the Messiah would inaugurate a new order of things. But how did the New Testament writers after Christ's ascension conceive the two ages? Did they regard themselves as living at the end of the former age or at the beginning of the new one? The passage before us does not help to settle the question, nor does Hebrews 9:26; for the reference in both cases is to the historical manifestation of Christ before his ascension. But others of the passages cited above seem certainly to imply that "the coming age" was regarded as still future. It has been said, indeed, with regard to this apparent inference from some of them, that the writers were regarding their own age from the old Jewish standing-point when they spoke of it as future, or only used well-known phrases to denote the two ages, though they were no longer strictly applicable (see Alford's note on Hebrews 2:5). But this explanation cannot well be made to apply to such passages as 1 Corinthians 10:11 and Ephesians 1:21, or to those in the Gospels. It would appear from them that it was not till the παρούσια (or, as it is designated in the pastoral Epistles, the ἐπιφάνεια) of Christ that "the coming age" of prophecy was regarded as destined to begin, ushering in "new heavens and a new earth, wherein dwelleth righteousness" (2 Peter 3:13). Still, though "that day" was in the future, the first coming of Christ had been, as it were, its dawn, signifying its approach and preparing believers for meeting it. "The darkness was passing away; the true light was already shining" (1 John 2:8). Hence the apostolic writers sometimes speak as if already in the "coming age;" as being already citizens of heaven (Philippians 3:20); as already "made to sit with Christ in the heavenly places" (Ephesians 2:6); having already "tasted the powers of the age to come" (Hebrews 6:5). In a certain sense they felt themselves in the new order of things, though, strictly speaking, they still regarded their own age as but the end of the old one, irradiated by the light of the new. To understand fully their language on the subject, we should remember that they supposed the second advent to be more imminent than it was. St. Paul, at one time certainly, thought that it might be before his own death (2 Corinthians 5:4; 1 Thessalonians 4:15). Thus they might naturally speak of their own time as the conclusion of the former age, though regarding the second advent as the commencement of the new one. But the prolongation of "the end of these days," unforeseen by them, does not affect the essence of their teaching on the subject. In the Divine counsels "one day is as a thousand years, and a thousand years as one day." Hath spoken unto us (more properly, spake to us) in his Son. "His" is here properly supplied to give the meaning of ἐν υἱῷ. The rendering, a SON, which seems to have the advantage of literalism, would be misleading if it suggested the idea of one among many sons, or a son in the same sense in which others are sons. For though the designation, "son of God," is undoubtedly used in subordinate senses - applied e.g. to Adam, to angels, to good men, to Christians - yet what follows in the Epistle fixes its peculiar meaning here. The entire drift of the earlier part of the Epistle is to show that the idea involved in the word "Son," as applied to the Messiah in prophecy, is that of a relation to God far above that of the angels or of Moses, and altogether unique in its character. This idea must have been in the writer's mind when he selected the phrases of his exordium. Nor is the article required for the sense intended. Its omission, in fact, brings it out. Ἐν τῷ υἱῷ would have drawn especial attention to "the personage in whom God spake; ἐν υἱῷ does so rather to the mode of the speaking - it is equivalent to "in one who was SON." Son-revelation (as afterwards explained), is contrasted with previous prophetic revelations (cf. for omission of the article before υἱὸς, Hebrews 3:6; Hebrews 5:8; Hebrews 7:28). Whom he appointed (or, constituted) heir of all things; not, as in the A.V., "hath appointed." The verb is in the aorist, and here the indefinite sense of the aorist should be preserved. "Convenienter statim sub Filii nomen memoratur haereditas" (Bengel). Two questions arise.

(1) Was it in respect of his eternal Divinity, or of his manifestation in time, that the Son was appointed "Heir of all things?"

(2) When is God to be conceived as so appointing him? i.e. What is the time, if any, to be assigned to the indefinite aorist? In answer to question

(1) the second alternative is to be preferred. For

(a) his eternal pre-existence has not yet been touched upon: it is introduced, as it were parenthetically, in the next and following clauses.

(b) Though the term Son is legitimately used in theology to denote the eternal relation to the Father expressed by the Λόγος of St. John, yet its application in this Epistle and in the New Testament generally (excepting, perhaps, the μονογενὴς υἱὸς peculiar to St. John, on which see Bull, 'Jud. Eccl. Cath.,' 5:4, etc.), is to the Word made flesh, to the Son as manifested in the Christ. And hence it is to him as such that we may conclude the heirship to be here assigned.

(c) This is the view carried out in the sequel of the Epistle, where the SON is represented as attaining the universal dominion assigned to him after, and in consequence of, his human obedience. The conclusion of the exordium in itself expresses this; for it is not till after he had made purification of sins that he is said to have "sat down," etc.; i.e. entered on his inheritance; having become (γένομενος not ω}ν) "so much better," etc. This is the view of Chrysostom, Theodoret, and the Fathers generally (cf. the cognate passage, Philippians 2:9).

(2) It seems best to refer the aorist ἔθηκε, not to any definite time, as that of the prophetic utterances afterwards cited, or that of the actual exaltation of Christ, but indefinitely to the eternal counsels, which were indeed declared and fulfilled in time, but were themselves ἐνἀρχῇ. A similar use of the aorist, coupled with other aorists pointing to events in time, is found in Romans 8:29, 30. What this heirship of all things implies will appear in the sequel, By whom also he made the worlds. Interposed clause to complete the true conception of the SON; showing who and what he was originally and essentially through whom God "spake" in time, and who, as SON, inherited. Here certainly, and in the expressions which follow, we have the same doctrine as that of the Λόγος of St. John. And the testimony of the New Testament to the pre-existence and deity of Christ is the more striking from our finding the same essential idea under different forms of expression, and in writings differing so much from each other in character and style. He who appeared in the world as Christ is, in the first place, here said (as by St. John 1:3) to have been the Agent of creation; cf. Colossians 1:15-17, where the original creative agency of "the Son of his love" is emphatically set forth, as well as his being "the Head of the body, the Church." This cognate passage is of weight against the view of interpreters who would take the one before us as referring to the initiation of the gospel ages; with respect to which view see also the quotation from Bull given below under ver. 3. Here τοὺς αἰῶνας is equivalent to "the worlds," as in the A.V. For though the primary meaning of αἰών has reference to time - limited in periods, or unlimited in eternity - it is used to denote also the whole system of things called into being by the Creator in time and through which alone we are able to conceive time. "Οἱ αἰῶνες, saecula, pro rerum creatarum universitate est Hebraismus" (Bull); cf. Hebrews 11:3, καταρτίσθαι τοὺς αἰῶνας ῤήματι Θεοῦ: also 1 Corinthians 2:7, πρὸ τῶν αἰώνων: and 2 Timothy 1:9; Titus 1:2, πρὸ χρόνων αἰωνίων.

1:1-3 God spake to his ancient people at sundry times, through successive generations, and in divers manners, as he thought proper; sometimes by personal directions, sometimes by dreams, sometimes by visions, sometimes by Divine influences on the minds of the prophets. The gospel revelation is excellent above the former; in that it is a revelation which God has made by his Son. In beholding the power, wisdom, and goodness of the Lord Jesus Christ, we behold the power, wisdom, and goodness of the Father, Joh 14:7; the fulness of the Godhead dwells, not typically, or in a figure, but really, in him. When, on the fall of man, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, sustained it by his almighty power and goodness. From the glory of the person and office of Christ, we proceed to the glory of his grace. The glory of His person and nature, gave to his sufferings such merit as was a full satisfaction to the honour of God, who suffered an infinite injury and affront by the sins of men. We never can be thankful enough that God has in so many ways, and with such increasing clearness, spoken to us fallen sinners concerning salvation. That he should by himself cleanse us from our sins is a wonder of love beyond our utmost powers of admiration, gratitude, and praise.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 , used in Genesis 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, Habakkuk 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 , "Lord of all worlds"; See Gill on Hebrews 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, Hebrews 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.