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THE FINALITY of CHRIST: an EXPOSITION of HEBREWS 1:1-4 David J

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THE FINALITY of CHRIST: an EXPOSITION of HEBREWS 1:1-4 David J BlBLlOTHECA SACRA 162 (April-June 2005): 210-30 THE FINALITY OF CHRIST: AN EXPOSITION OF HEBREWS 1:1-4 David J. MacLeod HE JEWISH CHRISTIANS who first received the written ser­ mon1 known as the Epistle to the Hebrews lived in the midst of violent change. The original readers, residing in Pales­ T2 tine, lived under the dark cloud of the doom of national Judaism. This epistle was written about A.D. 67 or 68,3 a year or so after the Roman war against the Jews had begun in September, A.D. 66.4 Je­ sus had predicted judgment on Jerusalem (Luke 21:20-28), and part of that judgment was shaping up before their eyes. Roman forces were dealing brutally with the increasing signs of rebellion in the religious life and civil life of the Jewish nation. David J. MacLeod is Dean of the Division of Biblical Studies, Emmaus Bible Col­ lege, Dubuque, Iowa, and Associate Editor of The Emmaus Journal, 1 That Hebrews is a written sermon or homily is the general consensus of scholar­ ship today. See, for example, Harold W. Attridge, The Epistle to the Hebrews, Her- meneia (Philadelphia: Fortress, 1989), 14; F. F. Bruce, The Epistle to the Hebrews, New International Commentary on the New Testament, rev. ed. (Grand Rapids: Eerdmans, 1990), 25; and William L. Lane, Hebrews 1-8, Word Biblical Commen­ tary (Dallas: Word, 1991), lxx. Brooke Foss Westcott, The Epistle to the Hebrews, 2nd ed. (London: Macmillan, 1892), xl-xli; C. Spicq, U Épître aux Hébreux (Paris: J. Gabalda, 1953), 1:220-52; George Wesley Buchanan, To the Hebrews, Anchor Bible (New York: Doubleday, 1972), 256; and Philip Edgcumbe Hughes, A Commentary on the Epistle to the He­ brews (Grand Rapids: Eerdmans, 1977), 11,19. For the view that Hebrews was addressed to an audience outside of Palestine see Craig R. Koester, Hebrews, Anchor Bible (New York: Doubleday, 2001), 48-50; F. F. Bruce, The Epistle to the Hebrews, 13-14; Attridge, The Epistle to the Hebrews, 10, and most modern commentators. 3 Alexander Balmain Bruce, The Epistle to the Hebrews, 2nd ed. (Edinburgh: Clark, 1899), 25; Spicq, U Épître aux Hébreux, 257-61; Jean Héring, The Epistle to the Hebrews, trans. A. W. Heathcote and P. J. Allsock (London: Epworth, 1970), xv; Henry C. Thiessen, Introduction to the New Testament (Grand Rapids: Eerdmans, 1943), 304; and John A. T. Robinson, Redating the New Testament (Philadelphia: Westminster, 1976), 215. 4 F. F. Bruce, New Testament History (Garden City, NY: Anchor-Doubleday, 1972), 378. The Finality of Christ: An Exposition of Hebrews 1:1—4 211 The political change was accompanied by tremendous religious upheaval.5 For nearly forty years Judaism and Christianity had coexisted in Palestine. Some fellowship between church and syna­ gogue was allowed on both sides.6 Christian Jews continued to pray at the temple (Acts 3:1). They loyally observed the Law (21:20) and continued to participate in sacrificial rituals (w. 23-26). Some still numbered themselves among the Pharisees (15:5). Although the readers had become Christians, it is possible that they viewed themselves as members of a "reformed Judaism."7 They may have felt that their participation in the Jewish rituals and sacrifices was merely a cultural or traditional practice that in no way conflicted with their trust in Christ as their Savior. With the passing of years and the clear revelation through the apostle Paul, it was becoming apparent that this could no longer be. In He­ brews 8:13 the author declared that the Old Covenant was obso­ lete. Their devotion to the temple rituals and sacrifices was no longer an innocent thing.8 They had to break with Judaism and go to Christ "outside the camp" (Heb. 13:13). They could not be de­ ceived by Jewish arguments, offered by the rabbis and their fami­ lies and neighbors, that there was salvation in the sacrifices and dietary laws of the Jewish altar (v. 9). The Book of Hebrews was written to exhort these Christian Jews to make a complete break with their past. They needed to remember that in the midst of this period of religious, political, and social upheaval Christ is God's last word to humankind. THE SON IS SUPERIOR TO ALL HUMAN SPOKESMEN FOR GOD (W. 1-3) The author of Hebrews "is nothing if not a superb spiritual tacti­ cian."9 Jewish leaders had been telling the readers that the high priest and the Sanhédrin were right in crucifying the carpenter of Nazareth. No doubt there were attacks in the synagogues against 5 Paul O. Wright, "Except through Me" (unpublished ms., 1982), 9-10. 6 Westcott, The Epistle to the Hebrews, xxxviii; and Alexander Nairne, The Epistle to the Hebrews (Cambridge: Cambridge University Press, 1917), lxxiv. 7 Alexander Nairne, The Epistle of Priesthood (Edinburgh: Clark, 1913), 14. 8 Westcott, The Epistle to the Hebrews, xxxviii. David Gooding, An Unshakeable Kingdom: The Letter of Hebrews for Today (Grand Rapids: Eerdmans, 1989), 27. 212 BlBLlOTHECA SACRA / ApriKJune 2005 the Jewish Christian "traitors." Then there were appeals from rab­ bis, family, and friends. "Come back," they cried, "to the faith of your fathers." The author of Hebrews met the problem head on by emphasizing that the new revelation in Christ is better than the old, that Jesus Christ is no mere carpenter, and that He is in fact the Son of God.10 In Greek, Hebrews 1:1-4 is a single beautifully crafted sen­ tence, in which the author presented a number of the key ideas he developed in the following chapters.11 THE SUPERIORITY OF HIS REVELATION (w. l-2a) Verses 1 and 2 contrast the revelation of Old Testament times with that of New Testament times. They are different in time, in method, and in the agents God used.12 Different in time. The revelation in the Old Testament was given "long ago" (πάλαι), that is, "very much earlier."13 It was given to the "fatKefs*~trofr πατράσιν), a term that often means the bibli­ cal patriarchs, but here it means earlier generations, that is, all the ancient people of God to whom the prophets spoke.14 But now He has spoken "in these last days" (έπ' έσχατου των ήμερων τούτων). In the Septuagint "last days" refers to the final days of this undesirable age, which will be followed by a better future (e.g., 10 Ibid., 27-28. 11 Attridge, The Epistle to the Hebrews, 36. The sentence is a beautiful example of chiastic structure (Lane, Hebrews 1-8, 6-7; D. W. B. Robinson, "The Literary Struc­ ture of Hebrews 1:1-4," Australian Journal of Biblical Archeology 2 [1972]: 178-86; and Daniel J. Ebert, "The Chiastic Structure of the Prologue to Hebrews," Trinity Journal 13 [1992]: 167-68). Ebert's proposed arrangement is as follows: A. The Son contrasted with the prophets (w. l-2a) B. The Son as messianic Heir (v. 2b) C. The Son's creative work (v. 2c) D. The Son's threefold mediatorial relationship to God (v. 3a, b) C The Son's redemptive work (v. 3c) B.' The Son as messianic King (v. 3d) A.' The Son contrasted with the angels (v. 4) 12 Westcott, The Epistle to the Hebrews, 3. H. Seesemann, "πάλαι," in Theological Dictionary of the New Testament, ed. Gerhard Kittel and Friedrich Kittel, trans. Geoffrey W. Bromiley, vol. 5 (Grand Rapids: Eerdmans, 1967), 717. 14 G. Schrenk, "πατήρ," in ibid., 976. See also James Moffatt, A Critical and Exe- getical Commentary on the Epistle to the Hebrews, International Critical Commen­ tary (Edinburgh: Clark, 1924), 3; and Attridge, The Epistle to the Hebrews, 38. The Finality of Christ: An Exposition of Hebrews 1:1-4 213 Num. 24:14; Jer. 23:20).15 Ancient Jews divided redemptive history into two major periods, world history up until the coming of the Messiah ("these days") and the "age to come," that is, the days of the Messiah and His kingdom. Between the two was a transitional period, the end of "these days." The Messiah had come, and so "these days" were almost over. One might ask how the author of Hebrews would defend the doctrine of imminency in light of the fact that twenty centuries have come and gone. As Newman explained, "Up to Christ's [first] coming . the course of [human history] ran straight towards [the] end, nearing it by every step; but now, [in the last days], that course has . altered its direction, as regards His second coming, and runs, not towards the end, but along it, and on the brink of it; and is at all times near that great event, which, did it run towards it, it would at once run into."16 Different in method. The author described the methods of revelation in Old Testament times with the words "in many por­ tions and in many ways" (NASB) or "at many times and in various ways" (NIV) {πολυμερών και πολυτρόπων).11 The adverb πολυμερών suggests that the Old Testament revelation came in many succes­ sive segments over a long period of time. This would include the time of the patriarchs, Moses, the judges, the kings, the captivity, and the restoration.18 The adverb πολυτρόπων focuses on the different forms and methods used by God in Old Testament times, including symbols such as the tabernacle (Exod. 25-30), visions (Isa. 6:1-3), dreams Buchanan, To the Hebrews, 4. Several commentators say that the expression "last days" speaks of the messianic age (Franz Delitzsch, Commentary on the Epistle to the Hebrews, trans. T. L.
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