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· 6 viewsThe recreation of th eimage of God in ourselves.
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Hebrews 1:1 After God spoke long ago-1 in various portions-2 and in various ways-3 to our ancestors-4 through the prophets, 1:2 in these last days he has spoken to us in a son,-5 whom he appointed heir of all things, and through whom he created the world.-6 1:3 The Son is-7 the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word,-8 and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high.-9 1:4 Thus he became-10 so far better than the angels as-11 he has inherited a name superior to theirs.
1 tn Or “spoke formerly.”
2 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerōs) in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropōs) mutually reinforce one another (“in many and various ways,” NRSV).
3 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
4 tn Grk “to the fathers.”
5 tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).
sn The phrase in a son is the fulcrum of Heb 1:1–4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.
6 tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.
7 tn Grk “who being … and sustaining.” Heb 1:1–4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.
8 tn Grk “by the word of his power.”
9 sn An allusion to Ps 110:1, quoted often in Hebrews.
10 tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.
11 tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.
sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.
Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Heb 1:1–4). Biblical Studies Press.
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The Global Positioning System (GPS), originally NAVSTAR GPS,[1] is a satellite-based radionavigation system owned by the United States government and operated by the United States Space Force.[2] It is one of the global navigation satellite systems(GNSS) that provides geolocation and time information to a GPS receiver anywhere on or near the Earth where there is an unobstructed line of sight to four or more GPS satellites.[3] Obstacles such as mountains and buildings block the relatively weak GPS signals.
GOD POSITIONING STRATEGY
God designed us to look-like him in addition to become like him.
26 Then God said, “Let us make humankind in our image, after our likeness, so they may rule over the fish of the sea and the birds of the air, over the cattle, and over all the earth, and over all the creatures that move on the earth.”
Look-Like
Free will - The will is the human capacity to choose and to act responsibly. As such, it enables humans to respond to God’s word in obedience or disobedience. For the Christian faith, the will of man is a necessary presupposition for the doctrine of sin and of man’s responsibility for sin. It is only because humans have a will, because they are the author of their own actions, that they can be held responsible and can in fact sin.
While the human will is exercised in all sorts of mundane choices, it comes to the fore in Scripture as the capacity to act for or against God. In Scripture, while God is sovereign over history, the source of sin is not God but man. Man was created upright, but an act of man brought about the fall (Gen 3; Eccl 7:29). Thus, humans cannot blame fate or God for their temptation and their sin.
Carini, J. B. (2018). Human Will. In M. Ward, J. Parks, B. Ellis, & T. Hains (Eds.), Lexham Survey of Theology. Bellingham, WA: Lexham Press.
Creativity is birthed out of our free will
PROBLEM: When others choose for us our image of God can become distorted
Become-Like
Resurrection leads to restoration > The returning of something or someone to their original state. Through the redeeming work of Jesus Christ, both humanity and creation will eventually be restored.
Manser, M. H. (2009). Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. London: Martin Manser.
Through the act of Jesus, crucifixion, we can be restored to our original intent.
The intent of God duplicating himself (Look-Like)
Genesis 1:27-28 God created humankind-53 in his own image, in the image of God he created them-54, male and female he created them-55.
The intent of God preparing them for development by the capture of his image. (Become-Like)
1:28 God blessed-56 them and said-57 to them, “Be fruitful and multiply! Fill the earth and subdue it-58! Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.”
53 tn The Hebrew text has the article prefixed to the noun (הָאָדָם, ha’adam). The article does not distinguish man from woman here (“the man” as opposed to “the woman”), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English “the aforementioned.”
54 tn The third person suffix on the particle אֵת (’et) is singular here, but collective.
55 sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.
56 tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
57 tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.
58 tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.
Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Ge 1:27–28). Biblical Studies Press.
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Background
Who wrote the Book of Hebrews?
Several books in the New Testament stress Christ’s death, but the book of Hebrews is especially known for its emphasis on the doctrine of Christ as both high priest and sacrificial offering to atone for sin. No other book in the New Testament so masterfully combines teaching from both the old and new covenants.
The author of Hebrews, though not named, was almost certainly known to the original recipients of this letter. In the centuries since its writing, the letter’s anonymity has fueled speculation. Scholars have suggested a variety of early Christians as the author, including Paul, Luke, Apollos, Clement of Rome, Barnabas, Silvanus, Philip, and Priscilla. No one, however, is sure who wrote this biblical book. Origen, an early church father, said it best: Only God knows who wrote Hebrews.
The evidence from Hebrews, including the title—“Hebrews”—strongly indicates that the letter was written to Jewish Christians. The writer appealed throughout the book to the Old Testament, assumed that his readers knew Jewish sacrificial rituals (e.g., 10:1–2), and warned against relying on rituals that only point to Christ but are not Christ Himself (10:1–4, 11–18). Ascertaining an exact date for Hebrews is impossible, but the evidence suggests it was written sometime prior to a.d. 70. First, the author and his readers belonged to the second generation of Christians. They neither saw nor heard Jesus in person (2:3). Second, if the Timothy mentioned in 13:23 was Paul’s younger associate, then the letter requires a date sometime during his lifetime. Third, the reference to sacrifices in 10:1–2 seems to indicate sacrifices were still being offered. Some point to the writer’s use of the present tense to describe the sacrifices (7:8; 9:6–7, 9, 13; 13:10) as evidence that the temple was still standing in Jerusalem. Finally, the use of Hebrews in 1 Clement (36:1–6), a document usually dated around a.d. 95 or 96, shows that the author wrote it before this time. To repeat, then, though a date anytime between a.d. 60–96 is possible for Hebrews, the book was likely written sometime prior to a.d. 70.
Themes in hebrews
The recipients of Hebrews clearly had been undergoing persecution for their faith (10:32–34; 12:4). They were also giving of themselves, busy serving others (6:10). And yet they were immature (5:11–6:12) and needed to be taught again the elementary truths of God’s Word (5:12). The warnings issued in this book show that many of these Christians were wavering in their faith and tempted to desert it altogether (2:1–4; 4:12–13; 6:4–8; 10:26–31; 12:25–29). They stood in danger of falling away from Christ, probably to avoid persecution.
A recurring theme throughout the letter is Christ’s superiority over everything in the Jewish religion to which they wanted to return. Jesus is far above and beyond the Old Testament prophets, the angels, Moses, Joshua, and the Aaronic priesthood. So why would the Hebrews ever want to go back to that old system when the new had come?
Twisted Scripture
Hebrews 1:1–2
Jesus is God’s final and full revelation to the world. Therefore anyone who claims to be a prophet with a new revelation must be considered a false prophet (Mt 24:5, 11, 23–26).
1:2 The writer of Heb did not wrongly place us in the “last days.” This verse speaks of God’s revelation of Himself. In times past God spoke to the fathers by the prophets, but in these “last days” (i.e., the Messianic Age) God has revealed Himself in Christ. Jesus inaugurated the “last days,” which stretch between His first coming and His second coming. We are in the last days and will be so until Christ returns. This period of time is also the age of the Spirit (of Jesus) in which He abundantly works and ministers.
Some object to this verse by saying that one cannot be an “heir” unless someone dies, and that therefore, if Jesus is an heir, God must be dead. But this neglects the fact that in the first century an inheritance could be passed on to an heir well before the benefactor’s death.
Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (pp. 1821–1822). Nashville, TN: Holman Bible Publishers.
----------------------------------------------------------------------------------------Our purpose is to become a son.
Hebrews 1:2 NASB: 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.0% difference
Hebrews 1:2 NET: 2 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.23% difference
Hebrews 1:2 ESV: 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.22% difference
Hebrews 1:2 LEB: 2 in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom also he made the world,19% difference
Hebrews 1:2 NKJV: 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds;16% difference
Hebrews 1:2 SBL: 2 ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας·
Sonship -
adoption, a nt term that functions in the context of specialized salvation language, usually translated ‘sonship.’ It draws meaning from the theological realities of belonging, connectedness, relationship, and inheritance established by God’s promise to human beings. The frame of reference is that of the family and foundational membership; its affirmations are derived from the ‘sonship’ of Christ, and its scope is inclusive of both men and women. Adopted relationships among humans are found in the ot (e.g., Gen. 15:1–3; Exod. 2:10; Esther 2:7, 15; cf. also the system of levirate marriage, Deut. 25:5–10) and elsewhere in Semitic cultures, but the focal point upon which the nt builds is the declared ‘adoption-sonship’ (‘election’) relationship between God and Israel (e.g., Hos. 11:1; Exod. 4:22).
nt New Testament
ot Old Testament
nt New Testament
Achtemeier, P. J., Harper & Row and Society of Biblical Literature. (1985). In Harper’s Bible dictionary (1st ed., p. 13). San Francisco: Harper & Row.
As a son you live according to the father
3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 4 But he answered, “It is written, ‘Man does not live by bread alone, but by every word that comes from the mouth of God.’ ”
As a son you have access for a purpose of knowing his characteristics
19 So Jesus answered them, “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise.
As a son you have an inheritance.
Holman Illustrated Bible Dictionary Inheritance
INHERITANCE Legal transmission of property after death. The Hebrew Bible has no exclusive term for “inheritance.” The words often translated “inherit” mean more generally “take possession.” Only in context can they be taken to mean “inheritance.” The Greek word in the NT does refer to the disposition of property after death, but its use in the NT often reflects the OT background more than normal Greek usage