the world to Come
An Exposition upon the first chapter of hebrews
Too many seem to see only this present world. They live only for this earthly life. And yet, for the Christian there is every evidence that there is something beyond the grave. There is a world which, although not seen now, still exists somewhere out there in the ethereal blue yonder; somewhere, over the rainbow, so to speak.
As Christians we should all recognize and then live for that World to Come, because that world is what our Lord lived for. Indeed, that was the driving force of His life. Seeing the reality of that world is what sustained Him in His sorrows. It is what enabled Him to persevere through all of His trials and tribulations.
We've all heard the line, "You only live once", and as such it is suggested that we should live for the gusto of this life, grab all of the pleasures and treasures which this world has to offer. But we don't only live once. For the Christian there is another life, a World to Come where eternity awaits those who have been prepared for it. Sure, this present life can offer us numberless entertaining and interesting experiences, but they are not an end in themselves. Rather, they are all designed to prepare us for that next life, that World to Come.
This World to Come is the over-riding theme, the primary thrust and message of the Christian scriptures (the New Testament). And so we should expect and indeed do find that in HEBREWS, we not only see this theme repeated time and again, but also discover that the epistle cannot be properly understood aside from recognizing that its primary and repeated subject is resurrection into the World to Come.
Contrary to popular opinion, in the first chapter the writer of HEBREWS was not ineptly trying to set forth some pagan doctrine later referred to as the Trinity, where there were revealed the various natures or persons of GOD Almighty (1:3). Nor was he writing in the eleventh chapter to simply explain and demonstrate the power of faith available to his readers. Instead, throughout the epistle his theme is the World to Come, indeed, the coming world (2:5).
Thus, from the very outset of the epistle we are told that the Son had been appointed heir of all things (1:2), being sat down on the right hand of the majesty on high (1:3). It all had to do with His resurrection into that coming world. Then continuing into the second chapter we are reminded that He who had died was crowned with glory and honor (2:9). And then in the fourth chapter we are further told that after His resurrection He passed into the heavens (4:14).
Still, in the sixth chapter we read that Yeshua (Jesus), as our forerunner, has already entered within the veil (19-20) into the holy of holies. Then in the seventh chapter we learn that He holds the priesthood permanently because He continues forever (24-25), made higher than the heavens (26), being made perfect for evermore (28). It all had to do with His resurrection into the World to Come.
In the next chapter we again are told that He has been "set on the right hand of the throne of the Majesty in the heavens" (8:1), now "a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man" (8:2). This is all resurrection talk, for it is often intimated and even exclaimed that He is not ministering "on earth" (8:4). Instead He has obtained a more excellent ministry, of a better covenant, established upon better promises (8:6), obviously in a new and better world.
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As such, He is the high priest of a "more perfect tabernacle, not made with hands" (9:11), entering into a new and better holy place (9:12). And lest there be any doubt, we are then explicitly told that He entered "into heaven itself, now to appear in the presence of GOD" (9:24). It all had to do with that World to Come.
Thus, HEBREWS not only spoke of Yeshua's resurrection, but more particularly of the coming world which He was setting up and establishing for them. That at some time in their near future He would return from heaven for those who eagerly looked for Him (9:28). Then, seated at the right hand of GOD, His enemies would be made His footstool (10:12-13). They were thus encouraged to be patient, to persevere and not falter so as to receive the promise.
- HEBREWS 10:37-39 For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
It was all about that coming world, the world of resurrection. This present world was not to be their only concern, but they were to set their eyes upon the World to Come. That was the world to which the writer so often referred to here. And so he spoke of the great cloud of witnesses in the eleventh chapter, who also looked for and sought after that coming world.
The writer reminded us that Abraham looked for a city whose builder and maker was GOD (11:10). And thus, Abraham's progeny also recognized the reality of this coming world, even though it was for them far off; thus they "confessed that they were strangers and pilgrims on the earth" (11:13). This present life was not their final destination but just a world through which they were passing, on the way to eternity.
Thus, they sought a better country, a heavenly country where GOD had prepared for them a city (11:16). As such, Moses looked for treasures greater than those which Egypt could ever offer (11:26). And he, and all the other witnesses referred to in this chapter, sought this better resurrection (11:35). This is the real and full meaning here. This is what the writer was endeavoring to emphasize and elaborate upon. Not just that some of these believers subdued kingdoms, stopped the mouths of lions and escaped the edge of the sword, but by faith they saw a World to Come (11:1-3), and thus sought for and lived for that coming age.
In the next chapter the writer further encouraged his readers to consider this great cloud of witnesses, who all sought this World to Come, and not allow sin to hinder or derail them in their quest (12:1). Yeshua Himself, turning away from the glories of this present world, endured the cross and so has been seated at the right hand of GOD (12:2). Thus, if we are to share in His holiness, in that World to Come, then we also must welcome the chastening, the instruction of the LORD (12:10).
Then the writer entered upon a most graphic and vivid portrait of this World to Come. He described the city of the living GOD, the heavenly Jerusalem and an innumerable company of angels (12:22). He saw, evidently in a vision, the general assembly and the church of the first born (from the dead, REVELATION 1:5), whose names had been written in heaven (12:23).
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The writer then implored his readers to join him in seeking that city to come (13:14). Then he closed by once again reminding them that GOD brought Yeshua up from the dead, thus establishing an everlasting covenant with them (13:20). So it was all about resurrection, into that World to Come. From beginning to end, the epistle dwells on and is saturated with this same theme, the coming world.
Having made these important observations, and now becoming aware of the writer's chief intent, that his main theme in the epistle itself was Yeshua's reign in the world to come, let us go back into the first chapter and see it open up for us. Let us understand some of the seemingly mystic language and uncover its true and vital message.
- HEBREWS 1:1-2 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 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 [aion, ages].
We are first told that although GOD spoke in times past by the prophets, in those last days HE was speaking by HIS Son. For them, the believers of the Gospel age, it was indeed the Last Days. The curtain was about to be closed on the great scene of the ages.
There is no evidence here nor intimation that the writer was in any way thinking that GOD and HIS Son were the same person, or being. That GOD appointed the Son to be heir is clear evidence that the Son was subservient to GOD. We must keep all this in mind because in a few short verses the writer quoted a psalm which does seem to speak of Yeshua as being God (1:8).
We are further told here in the KJV (King James Version) that it was by the Son that GOD made the worlds. Many Trinitarians have seized on this section of scripture as evidence for their perverse doctrine that GOD the Son created the heavens and the earth, howbeit we shall see that it means nothing of the sort.
The Greek word from which this by is rendered is dia, as in our word diameter, as in the diameter of a circle. The word represents a line dividing a surface into two parts, thus through. It was through the Son that GOD acted. Clearly the passage tells us that GOD acted through the Son, not that the Son acted on His own. There are many other passages which testify to dia having this exact inference.
- LUKE 1:70 As he [GOD] spake by [dia] the mouth of his holy prophets, Which have been since the world began:
- ACTS 1:16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by [dia] the mouth of David spake before concerning Judas, which was guide to them that took Jesus.
- ACTS 2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by [dia] him in the midst of you, as ye yourselves also know . . . .
- ACTS 28:25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by [dia] Esaias the prophet unto our fathers . . .
- 2 CORINTHIANS 10:9 That I may not seem as if I would terrify you by [dia] letters.
- HEBREWS 2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through [dia] death he might destroy him that had the power of death, that is, the devil;
- REVELATION 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by [dia] his angel unto his servant John:
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Thus, HEBREWS was telling us that GOD made the worlds (ages) through HIS Son. The Greek word aion, which the KJV has rendered worlds, meant nothing of the sort to this writer. We should note that different versions render this phrase in a wide variety of ways. The Jerusalem Bible has "through whom he made everything there is". The New Revised Standard Version has "through whom he also created the worlds". The New American Bible renders it as "through whom he created the universe", and the New English Bible has "though whom he created all orders of existence". Then the Concordant Version gives us, "through whom he also makes the eons", which is probably closest to the original intent.
HEBREWS was written to first century Christians who were trying to make sense of much that was happening within their own community and nation, as their world seemed to be unraveling and spinning out of control. The writer's intention was to encourage them in the hope of their resurrection into the coming world, where Yeshua reigned supreme at His Father's right hand. He was surely not deviating from this important and vital message by introducing them to speculations about mystical and theoretical suppositions concerning the creation of the universe.
The writer of the epistle used this word aion some fifteen times, which the KJV has rendered, world or worlds four times, ever ten times and evermore once. Perhaps the question we should ask is, How would the writer have expected his first century readers to understand his use of this word aion? Would they be thinking of the universe, or "all orders of existence"? Probably not.
Where many of us have no doubt gone wrong in our understanding of this passage, about GOD making the ages through HIS Son, is to assume that the writer was referring to a past or former creation. Instead, he was very possibly looking forward to a new age, indeed, to the World to Come. His next usage of this word aion is only a few short verses later.
- HEBREWS 1:8 But unto the Son he saith, Thy throne, O God, is for ever [aion] and ever [aion]: a sceptre of righteousness is the sceptre of thy kingdom.
Are these ages from verse eight not the exact same ages referred to in the second verse? Surely we should recognize the clear connection which the writer was trying to make here. The World to Come, where the Son was to rule with a sceptre of righteousness, for eons and eons, are the very ages which he had written of previously, the coming ages which GOD had made, through HIS Son.
In the following occurrences of aion we find this same notion; "Thou [Yeshua] art a priest for ever [aion] after the order of Melchisedec" (5:6); "Whither the forerunner is for us entered, even Jesus, made an high priest for ever [aion] after the order of Melchisedec" (6:20). Yeshua's eternal priesthood does not look back to GENESIS and the original creation, but it looks forward to His reign in His kingdom. This same exact theme is repeated four more times in the very next chapter, 7:17, 21, 24 &28.
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These ages of which the writer was speaking throughout his epistle, are clearly the coming ages of the reign of the Messiah, the eternal High Priest.
The next occurrence of the word is a good example of the haphazard way in which some versions have treated these words.
- HEBREWS 9:26 For then must he often have suffered since the foundation [throwing down] of the world [kosmos]: but now once in the end of the world [aion] hath he appeared to put away sin by the sacrifice of himself.
The Greek word kosmos does often denote the physical world, as in our cosmos. The writer here made brief reference to the foundation or overthrow of that previous world, but then added a comment concerning the end of that present age. Thus, at the end of that present age, Yeshua appeared and offered Himself as a sacrifice for the sins of the world, so as to usher in the coming age, the new and righteous rule of His heavenly kingdom.
Then at the opening of the eleventh chapter we are told that the ages themselves were framed by the word of GOD. This is a most important passage so we would do well to consider it in some detail.
- HEBREWS 11:1-3 Now faith is the substance [hypostasis] of things hoped for, the evidence [elenchos] of things not seen. For by it the elders obtained a good report. Through faith we understand that the worlds [aion] were framed by the word of God, so that things which are seen were not made of things which do appear.
Faith is so universally misunderstood that we should first survey its full and complete meaning. Faith, as the writer plainly tells us is the substance of our hope and the evidence of things not seen. It gives us proof and confidence and understanding that GOD has made and is continuing to make the ages both past and future. Faith is not something we imagine but it is sure and solid and firm.
The apostle Paul wrote that faith comes by hearing and hearing by the word of GOD (ROMANS 10:17). As such, it doesn't come by feeling, or imagining, or dreaming or wishing. It comes by hearing! Neither is faith something that needs to be built or increased (LUKE 17:5-6).
This word faith is translated from the Greek word pistis which is closely related to the Greek word from which believe is translated, pisteuo. The verb is pisteuo and the noun is pistis. To have faith is to believe and to believe is to have faith. It's that simple. For a more comprehensive review of faith, the reader may want to refer to the Studies, The Way of Faith and The How of Believing.
Most importantly, one cannot believe unless he first has something to believe. That is perhaps the most important truth which lies behind this word faith. We cannot have faith unless we first have the promise which we can then believe. We must have the word of GOD first. Then, only when we have believed that, are we said to have faith.
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A simple example should suffice. During the Exodus, did GOD instruct Moses to imagine and visualize and picture in his mind that the Red Sea was parting, and then it would? No HE didn't! That is not even close to what happened. GOD told him to "lift thou up thy rod, and stretch out thine hand over the sea" and then they could cross upon dry ground (EXODUS 14:15-16). Thus, believing the word which he heard, and then acting upon that word, the Sea parted. It didn't part because he imagined it parting, or because he visualized it parting, but it parted simply because he obeyed the word which he had heard.
So with us today. If we think that we can grit our teeth and rush into danger, thinking or imagining or even hoping that we have faith, then we probably deserve what we get. Faith is not tempting GOD; it is not some magical power whereby we can accomplish the impossible, or even the improbable. It is not trying to force GOD's hand by our foolish and reckless acts. Instead, it is simply hearing and obeying that which has first been heard.
The word of GOD has told us that Christ died for our sins, and when we believe that, then we have faith to be saved. Howbeit, we have probably not been told that if we reach down and pick up that rattlesnake that we shall be fine. That is not faith. That is foolishness.
Faith is always grounded upon GOD's word. If we have GOD's word on something, then we can have faith in its accomplishment. But if we don't have HIS word on it, then we are just dreaming about it.
This word substance in our passage is translated from the Greek word hypostasis, which in the margin of the KJV is defined as the ground, or confidence of something. It basically means "a setting or placing underneath", perhaps as a foundation. Like bedrock or concrete, it is firm and solid, not something imagined.
The word evidence is translated from the Greek word elenchos, and has to do with "a proof, that by which anything is proved or tested; logical proof, proof that conveys a satisfying conviction to the mind". Thus, it is a conviction proved by demonstration (E. W. Bullinger's Great Cloud of Witnesses, page 8).
Faith, based upon the word of GOD, supplies us this proof of things not yet seen, so that the believer can understand that the ages were framed by the word of GOD. Bullinger's rendering of this third passage (in the aforementioned work) is, "By faith we perceive (by the word of God) that the ages were prepared, so that, the things we see, came to pass not from things that appear". His additional comment concerning this word framed, which he renders prepared, is well worth considering.
- This is the force of the word rendered "framed," as may be seen by studying all its occurrences. It will be at once observed that in no other place is it rendered "framed," while all the other renderings taken together show that the best meaning to give the word in Heb. xi. 3 would be prepared, as in the previous chapter (Heb. x. 5). So that the sense of the verse would be, that while the events which we see with our eyes taking place around us do not happen by chance, as judging by appearances, or from the outward phenomena, [as] they seem to do; but are prepared, ruled or over-ruled by God, who has, in His own ordering, "the dispensation of the fullness of times" (Eph. i. 10); and orders all "according to the purpose of the ages which He purposed in Christ Jesus our Lord" (Eph. iii. 11. Compare R.V.).
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The writer of the epistle then gives a brief survey of the faith of some of the believers which had gone before them. His purpose is to demonstrate that just as GOD had been at work in past ages, preparing and molding the events to suit HIS purposes, so they can be confident that HE was likewise at work in their own age, preparing all for that coming age.
He had just written to them of their need for confidence and patience so as to "receive the promise". That promise was concerning Christ's return and their being gathered together into the World to Come, which the writer warned was in their not too distant future. Though quoted above we again give this important passage.
- HEBREWS 10:35-38 Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry.
- Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
Indeed, the just live by faith. And by their faith they should understand that GOD is well able to manage HIS creation. The age to come was just as sure as the ages which had passed. GOD had left nothing to chance. Yeshua was most assuredly soon going to return and hold all of them responsible for their choices. Those who drew back were going to have to give an account for their actions; while those who steadfastly believed were to find salvation, in the World to Come.
Our last three occurrences of this word aion in HEBREWS are found in the final chapter.
- HEBREWS 13:8, 21 Jesus Christ the same yesterday, and to day, and for ever [aion] . . . . [May GOD] Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever [aion] and ever [aion]. Amen.
Clearly the writer was not thinking of the original creation of the universe, or "all orders of existence" when he used this word aion. He was generally looking forward, and encouraging his readers also to look forward, to that coming age, wherein Yeshua would rule with a righteous sceptre.
Having then considered the writer's design and purpose for his use of aion, let us then return to the rest of the first chapter of the epistle. We would do well to recall that his primary theme is the World to Come. As such, his words and phrases and passages can best be understood when read in that light. We have already considered that theme in the first three verses, and so we also find it as we continue.
- HEBREWS 1:4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
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Too often this is supposed to have been referring to Yeshua's life in general, but if we keep in mind the writer's anchor being the coming world, then the words take on a richer and fuller meaning. Seated in the heavenliness, at the right hand of GOD, with the righteous sceptre of His kingdom is where Yeshua's inheritance was. It was only there where He had been made "so much better" than the angels. There is no question that this was the writer's intent because in the very next chapter he recalled that Yeshua was originally made lower than the angels (HEBREWS 2:9). But now, in the World to Come He had been made "so much better" than them.
It is precisely as Peter in his epistle also wrote, that Yeshua had now "gone into heaven, and is on the right hand of GOD; angels and authorities and powers being made subject unto Him" (1 PETER 3:22). There, in the World to Come is where He rules. There is where angels have been made subjected unto Him.
- HEBREWS 1:5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
Concerning Yeshua, we have no record of GOD ever declaring "This day have I begotten Him", yet the writer of HEBREWS re-stated this same fact in the fifth verse of the fifth chapter. There he wrote it in the context of Yeshua being a priest forever, which was of course accomplished only after His resurrection.
The apostle Paul made reference to the same thing in a speech he made in the synagogue at Antioch, saying in part,
- ACTS 13:30-37 But God raised him [Yeshua] from the dead . . . .
- And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
- And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
- For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: but he, whom God raised again, saw no corruption.
It was all in the context of His resurrection from the dead. It was all with an eye on the World to Come that Paul spoke. The actual passage in the PSALMS which Paul, as well as the writer of HEBREWS quoted was 2:7, which was originally speaking of GOD's anointed king, probably Solomon (2 SAMUEL 7:14), being chosen to rule HIS people. When this occurred, the new king was then considered GOD's son; and the day he was seated upon the throne and crowned ruler was the day he was said to have been begotten by GOD.
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It is the exact same thing when in the Christian Scriptures this passage is quoted in reference to Yeshua. The day He was seated at the right hand of GOD was the day that this passage in the psalms could be applied to Him. Yeshua was not King in His earthly life, for He plainly told Pilate, "My kingdom is not of this world" (JOHN 18:36)! As such, the apostle Paul had clearly made this connection in his speech at Antioch and so did HEBREWS.
- HEBREWS 1:6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
Again, we have no record in the Christian Scriptures of angels worshipping Yeshua. Clearly, the writer's context is the resurrection. Angels were to worship Him there, in the World to Come. As such, we should not expect the writer to be suggesting that this referred to Yeshua's earthly life and ministry, but rather to His resurrection.
Concerning Him being called the firstbegotten, we should note that even though Yeshua was on occasion called the begotten of the LORD (MATTHEW 3:17; 17:5 & 2 PETER 1:17), whenever scripture identified Him as being the first begotten it was always in connection with His resurrection.
- COLOSSIANS 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
- REVELATION 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
Everything here points to His resurrection. Yeshua was indeed the first to be raised from among the dead, who then ascended into heaven. Many others were soon to follow (ROMANS 8:29) after His Return as explicitly laid out by John in REVELATION, which probably occurred around 70 A.D.
- HEBREWS 1:7-9 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
- Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
Here the writer quoted another PSALM (45:6) again applying the passage to Yeshua, saying "Thy throne O GOD is for ever and ever", which is at first reading quite perplexing. How can GOD's Son also at the same time be GOD? Of course He can't, but that didn't stop Church leaders and theologians of the second and third centuries from trying to make Him so. Over several centuries they worked out a conflicting and confusing theology whereby Yeshua could be GOD the Son (which phrase is never found in Scripture) but then at the same time be the Son of GOD (see Origins of the Trinity).
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There are a number of possible explanations concerning not only this passage in HEBREWS, but also the one in PSALMS from which it was quoted. According to Crawford Toy's Quotations in the New Testament, concerning this passage he noted,
- . . . . the two best manuscripts (the Vatican and the Sinaitic) read: "Thy throne is God for ever and ever, and the sceptre of uprightness is the sceptre of his kingdom.
If this was the correct text, which he doubts, then the king's throne was GOD and not the individual alluded to. Mr. Toy then goes on to explain the actual theme of the psalm itself, writing,
- The translation of the Hebrew is doubtful. The psalm, as appears from verses 2, 11, is a nuptial ode addressed to an Israelitish king, whose military glory is celebrated in verses 3-6, after which follows this declaration of the permanence of his throne.
Contrary to what many suppose, the passage in the psalms was not originally a prophecy concerning the promised Messiah. Neither was it quoted by the writer of HEBREWS as evidence of the doctrine of the Trinity. He was not trying to set forth some strange and foreign concept about GOD being three natures or persons. He was simply applying the passage concerning some earthly king to Yeshua's new circumstances as resurrected into His heavenly kingdom.
Some of the different translations of this sixth verse Mr. Toy also noted,
- thy throne [which is a throne] of God
- thy throne is [a throne] of God
- God is thy throne
Frederick Bruce in his Epistle to the Hebrews liklewise noted a couple of different renderings of the passage.
- Thy throne is God
- Your divine throne (is like that of God)
Thus, we must allow for the possibility that the phrase means and says something entirely different than how most modern versions render it. But recognizing that HEBREWS was speaking of Yeshua's resurrection, of Him being seated at GOD's right hand in the heavenliness, goes far to help explain for us this passage. The first observation we should make is that being called God does not necessarily make one equal to GOD Almighty. Here are a few passages which demonstrate this.
- EXODUS 7:1 And the Lord said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.
- EXODUS 22:28 Thou shalt not revile the gods, nor curse the ruler of thy people.
- PSALMS 82:1, 6 God standeth in the congregation of the mighty; He judgeth among the gods. . . . I have said, Ye are gods; and all of you are children of the most High.
- JOHN 10:34 Jesus answered them, Is it not written in your law, I said, Ye are Gods?
Thus, when the psalm was applied to Yeshua, it was likely a mere recognition of the exulted position to which He had been raised. This should be patently obvious to us because in the very next phrase of the epistle (as well as in the psalm), the writer stated that "GOD, even thy GOD, hath anointed thee with the oil of gladness above thy fellows".
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Now if Yeshua was God the Son, then who was Yeshua's God? Assuming that the text as rendered by the KJV is correct, the only logical and sensible way for us to understand these passages is to recognize that being called God does not and can not make one equal to GOD Almighty. Just as Moses had been highly elevated in the eyes of Pharaoh, so after His resurrection Yeshua had been highly elevated in the eyes of the angels and other heavenly host. But both were obviously subservient to the Creator (1 CORINTHIANS 15:27).
And we should further note that Yeshua was never called God, not even by Thomas, until after His resurrection. So here in HEBREWS. Recognizing that this epistle is dealing and concerned with the World to Come, it is only there where Yeshua could take on the authority or prestige of a God. But clearly this does not make Him GOD Almighty. The only way that theory can be put forth is by cherry picking one passage from one place, and another from another place and mixing them together in some kind of wacky conglomeration. But when the scriptures are read and considered in the context of which they were written, then the clear and plain truth is evident.
Being called or addressed as God was the highest sign of reverence or esteem, but surely not acknowledgment that the individual was Himself GOD Almighty, the eternal Creator of the universe. That idea just shows the depth of the depravity into which the Church leadership had fallen in the second and third centuries of our era (see the Study, Whatever Happened to Timothy?), and for the most part appear to be so even today.
Still speaking of Yeshua's GOD, the writer then made a few other important comments about this Creator, quoting again from the psalms.
- HEBREWS 1:10-12 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
- They shall perish; but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. [PSALM 102:25-27]
Those peddling the Trinitarian doctrine will try to convince their followers that these passages are referring to Yeshua, and therefore they are supposed to be concrete proof that He was the Creator of the universe. But that supposition is pure malarky. It is not only illogical and non-sensical but pure fabrication, an idea invented centuries after the passing of the writers of the Christian Scriptures (the New Testament). The very next passage in the epistle tells us this, that the writer was referring to GOD himself, when it asked, Who was it that he called to his right hand, was it the angels or was it the Son?
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- HEBREWS 1:13-14 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
The he and the who here can be no other than GOD Almighty. The writer is plainly saying that GOD did not call angels to sit at HIS right hand but rather HE called HIS Son. As such, the previous passages must also have been referring to GOD, for the subject is clearly the same. It was HE who laid the foundation of the earth. It is HE who's years fail not. And it was HE who did not call the angels to sit at HIS right hand, but only Yeshua.
So what are the lessons for us to take away from this Study? Most importantly, that the primary theme and purpose of HEBREWS was the World to Come. When we recognize that important fact, only then can some of these difficult passages, like angels worshipping Yeshua and Him being called God make any sense for us.
We should also note that the writer of this epistle recognized that some of his readers were faltering in their faith (10:23), and were being tempted to apostatize and turn back from Christianity to the old religion of their fathers. It is important for us to take some time to consider their circumstances, for in some ways their times might have a number of similarities with our own.
A good argument can be made that this epistle was sent to the believers at Rome just prior to the Neronian persecutions, somewhere around 66-67 A.D. This is thoroughly set forth in John A. T. Robinson's work, Redating the New Testament, pages 200-220. During these times there was great unrest within the Roman Empire and many of the Jews themselves were calling for revolution while others were actively engaged in rebellion against their rulers.
At the very opening of the epistle the writer reminded his readers that they had been living in the last days (1:2). It was the end of that age (9:26), as the apostle Paul had similarly cautioned the believers at Corinth (1 CORINTHIANS 10:11). Peter had himself alerted his readers to the same warning, saying that it was the last times (1 PETER 1:20). Indeed, every writer of the Christian Scriptures had this same warning, that their age was at its end. They were evidently on the eve of some catastrophic event.
They were also reminded that back in the early days of their Christian experience, when decades before they had first heard the message of the gospel and became believers, many of them gladly set aside their earthly pursuits and adhered themselves solely to the fellowship of believers (ACTS 2:44-47; 4:34-35). At that time they were not so bothered by the slander and abuse they received for embracing the gospel. But now, evidently some of them had wandered from the truth (2:1) and become easily beset by sin (12:1).
- HEBREWS 10:32-34 NEB Remember the days gone by, when newly enlightened, you met the challenge of great sufferings and held firm. Some of you were abused and tormented to make a public show, while others stood loyally by those who were so treated. For indeed you shared the sufferings of the prisoners, and you cheerfully accepted the seizure of your possessions, knowing that you possessed something better and more lasting. Do not then throw away your confidence, for it carries a great reward.
They knew then to live for that World to Come, but as time passed and the years rolled on, some began to drift from their safe moorings and neglect their daily devotions and duties to the Christian virtues. As such, when the pressure of persecution began again to mount, then they were tempted to turn from the faith and return to the apparent safety of the camp, the Jewish religion (HEBREWS 13:13-14).
The Christian Church at Rome had evidently become fractured and divided. Financial and business interests were dominating the minds of some of their members and crowding out the true faith (HEBREWS 13:1-3). Indeed, as Yeshua had years before warned, the love of many was now waxing cold (MATTHEW 24:12). The apostle Paul, in his epistle to them had earlier warned against erroneously judging and condemning one another (ROMANS 2:1-10; 14:10-13), but we might gather that at least some of them weren't heeding that warning.
Throughout ACTS there had been persecutions here and there, but now it was on the verge of breaking out across the empire like a raging fire. Many nominal Christians were not prepared for it and at the first sign of trouble they would do what was needed to save their own skins, even if that meant turning on their brethren.
Some of them had probably already been cast into prison, no doubt for their faith, and so the believers were encouraged to "Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body" (HEBREWS 13:3).
When this kind of brutal persecution breaks out, one of the first things that the authorities ask and demand to know is who were their accomplices and companions? Who else in their communities and neighborhoods did they fraternize with? If they could give up the names of a few of their fellow associates then perhaps their own chastisement might be lessened.
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Howbeit, open and violent rebellion was at their door. The temple in Jerusalem, indeed the whole city and much of the nation of Israel was soon to be destroyed, and laid waste. Many thousands throughout the Roman Empire, perhaps well over a million of them would be killed, "for the great day of his wrath is come; and who shall be able to stand?" (REVELATION 6:17).
No doubt, many of them were being pressured to join in the rebellion. "Therefore", the writer of HEBREWS admonished them to give heed and cleave to the gospel; to live by those words of the Lord and then to the message of those who were taught by Him.
- HEBREWS 2:1-3 . . . . we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip [or, drift from our course, NEB]. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him.
Indeed, their only escape was to persevere in the truth and then to eagerly and yet patiently wait for Yeshua's return (10:36). They were additionally warned to not allow their hearts to be hardened through the deceitfulness of sin (3:12-13), and were further instructed to hold fast to the profession of their faith (4:14). And again, as perhaps a last dire warning to them, he asked them how they thought that they would be able escape this inevitable coming wrath if they ignored and refused to stand firm.
- HEBREWS 12:25-26 See that ye refuse not him that speaketh [1:1-2]. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
Indeed, the whole foundation of their world was soon to tremble and fracture; the entire fabric of their society was to be torn and ripped apart.
The writer knew that their confidence and patience was being tested to the utmost, but if and when they logged into the reality of the World to Come, only then could they endure and overcome the coming trials which were fast approaching.
- HEBREWS 6:4-6 NEB For when men have once been enlightened, when they have had a taste of the heavenly gift and a share in the Holy Spirit, when they have experienced the goodness of God's word and the spiritual energies of the age to come, and after all this have fallen away, it is impossible to bring them again to repentance; for with their own hands they are crucifying [again, margin] the Son of God and making mock of his death.
So with us today. In a world that sometimes seems to have gone mad, when we look beyond this current depraved age and consider that GOD holds in HIS hands our eternal destiny, only then we can have inner peace in a shaky and turbulent world, looking for and resting in the hope of that World to Come.
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