hath at the end of these days spoken unto us in his'son, whom he appointed heir of all things, through whom also he made the worlds;

In these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.

at the end of these days has spoken to us in the person of the Son, whom he has established heir of all things, by whom also he made the worlds;

in these last days did speak to us in a Son, whom He appointed heir of all things, through whom also He did make the ages;

has at the end of these days spoken to us through a Son, who is the pre-destined Lord of the universe, and through whom He made the Ages.

But now, at the end of these days, it has come to us through his Son, to whom he has given all things for a heritage, and through whom he made the order of the generations;

in these last days has spoken to us by his Son, whom he appointed heir of all things, through whom also he made the ages.

lastly, in these days, he has spoken to us through the Son, whom he appointed as the heir of all things, and through whom he made the world.

has in these latter days spoken to us by the Son, whom he appointed the heir of all things, and through whom he made the universe.

Extremis hisce diebus loquutus est nobis per Filium, quem constituit haeredem omnium, per quem etiam secula condidit.

Whom he has appointed, heir, etc. He honors Christ with high commendations, in order to lead us to show him reverence; for since the Father has subjected all things to him, we are all under his authority. He also intimates that no good can be found apart from him, as he is the heir of all things. It hence follows that we must be very miserable and destitute of all good things except he supplies us with his treasures. He further adds that this honor of possessing all things belongs by right to the Son, because by him have all things been created. At the same time, these two things [1] are ascribed to Christ for different reasons. The world was created by him, as he is the eternal wisdom of God, which is said to have been the director of all his works from the beginning; and hence is proved the eternity of Christ, for he must have existed before the world was created by him. If, then, the duration of his time be inquired of, it will be found that it has no beginning. Nor is it any derogation to his power that he is said to have created the world, as though he did not by himself create it. According to the most usual mode of speaking in Scripture, the Father is called the Creator; and it is added in some places that the world was created by wisdom, by the word, by the Son, as though wisdom itself had been the creator, [or the word, or the Son.] But still we must observe that there is a difference of persons between the Father and the Son, not only with regard to men, but with regard to God himself. But the unity of essence requires that whatever is peculiar to Deity should belong to the Son as well as to the Father, and also that whatever is applied to God only should belong to both; and yet there is nothing in this to prevent each from his own peculiar properties. But the word heir is ascribed to Christ as manifested in the flesh; for being made man, he put on our nature, and as such received this heirship, and that for this purpose, that he might restore to us what we had lost in Adam. For God had at the beginning constituted man, as his Son, the heir of all good things; but through sin the first man became alienated from God, and deprived himself and his posterity of all good things, as well as of the favor of God. We hence only then begin to enjoy by right the good things of God, when Christ, the universal heir, admits to a union with himself; for he is an heir that he may endow us with his riches. But the Apostle now adorns him with this title, that we may know that without him we are destitute of all good things. If you take all in the masculine gender, the meaning is, that we ought all to be subject to Christ, because we have been given to him by the Father. But I prefer reading it in the neuter gender; then it means that we are driven from the legitimate possession of all things, both in heaven and on earth, except we be united to Christ.

Footnotes

1 - That is, heirship and creation.

Hath in these last days - In this the final dispensation; or in this dispensation under which the affairs of the world will be wound up. Phrases similar to this occur frequently in the Scriptures. They do not imply that the world was soon coming to an end, but that that was the "last" dispensation, the "last" period of the world. There had been the patriarchal period, the period under the Law, the prophets, etc., and This was the period during which God's "last" method of communication would be enjoyed, and under which the world would close. It might be a very long period, but it would be the "last" one; and so far as the meaning of the phrase is concerned, it might be the longest period, or longer than all the others put together, but still it would be the "last" one. See Acts 2:17 note; Isaiah 2:2 note.
Spoken unto us - The word "us" here does not of necessity imply that the writer of the Epistle had actually heard him, or that they had heard him to whom the Epistle was written. It means that God had now communicated his will to man by his Son. It may be said with entire propriety that God has spoken to us by his Son, though we have not personally heard or seen him. We have what he spoke and caused to be recorded for our direction.
By his Son - The title commonly given to the Lord Jesus, as denoting his unique relation to God. It was understood by the Jews to denote equality with God (notes, John 5:18; compare John 10:33, John 10:36), and is used with such a reference here. See notes on Romans 1:4, where the meaning of the phrase "Son of God" is fully considered. It is implied here that the fact that the Son of God has spoken to us imposes the highest obligations to attend to what he has said; that he has an authority superior to all those who have spoken in past times; and that there will be special guilt in refusing to attend to what he has spoken. See Hebrews 2:1-4; compare Hebrews 12:25. The reasons for the superior respect which should be shown to the revelations of the Son of God may be such as these:
(1) His rank and dignity. He is the equal with God John 1:1, and is himself called God in this chapter; Hebrews 1:8. He has a right, therefore, to command, and when he speaks, people should obey.
(2) The clearness of the truths which he communicated to man on a great variety of subjects that are of the highest moment to the world. Revelation has been gradual - like the breaking of the day in the east. At first there is a little light; it increases and expands until objects become more and more visible, and then the sun rises in full-orbed glory. At first we discern only the existence of some object - obscure and undefined; then we can trace its outline; then its color, its size, its proportions, its drapery - until it stands before us fully revealed. So it has been with revelation. There is a great variety of subjects which we now see clearly, which were very imperfectly understood by the teaching of the prophets, and would be now if we had only the Old Testament. Among them are the following:
(a) The character of God. Christ came to make him known as a merciful being, and to show how he could be merciful as well as just. The views given of God by the Lord Jesus are far more clear than any given by the ancient prophets; compared with those entertained by the ancient philosophers, they are like the sun compared with the darkest midnight,
(b) The way in which man may be reconcile to God. The New Testament - which may be considered as what God "has spoken to us by his Son" - has told us how the great work of being reconciled to God can be effected. The Lord Jesus told us that he came to "give his life a ransom for many;" that he laid down his life for his friends; that he was about to die for man; that he would draw all people to him. The prophets indeed - particularly Isaiah - threw much light on these points. But the mass of the people did not understand their revelations. They pertained to future events always difficult to be understood. But Christ has told us the way of salvation, and he has made it so plain that he who runs may read.
(c) The moral precepts of the Redeemer are superior to those of any and all that had gone before him. They are elevated, pure, expansive, benevolent - such as became the Son of God to proclaim. Indeed this is admitted on all hands. Infidels are constrained to acknowledge that all the moral precepts of the Saviour are eminently pure and benignant. If they were obeyed, the world would be filled with justice, truth, purity, and benevolence. Error, fraud, hypocrisy, ambition, wars, licentiousness, and intemperance, would cease; and the opposite virtues would diffuse happiness over the face of the world. Prophets had indeed delivered many moral precepts of great importance, but the purest and most extensive body of just principles of good morals on earth are to be found in the teachings of the Saviour.
(d) He has given to us the clearest view which man has had of the future state; and he has disclosed in regard to that future state a class of truths of the deepest interest to mankind, which were before wholly unknown or only partially revealed.
1. He has revealed the certainty of a state of future existence - in opposition to the Sadducees of all ages. This was denied before he came by multitudes, and where it was not, the arguments by which it was supported were often of the feeblest kind. The "truth" was held by some - like Plato and his followers - but the "arguments" on which they relied were feeble, and such as were untitled to give rest to the soul. The "truth" they had obtained by tradition; the "arguments" were their own.
2. He revealed the doctrine of the resurrection of the body. This before was doubted or denied by nearly all the world. It was held to be absurd and impossible. The Saviour taught its certainty; he raised up more than one to show that it was possible; he was himself raised, to put the whole matter beyond debate.
3. He revealed the certainty of future judgment - the judgment of all mankind.
4. It disclosed great and momentous truths respecting the future state. Before he came, all was dark. The Greeks spoke of Elysian fields, but they were dreams of the imagination; the Hebrews had some faint notion of a future state where all was dark and gloomy, with perhaps an occasional glimpse of the truth that there is a holy and blessed heaven; but to the mass of mind all was obscure. Christ revealed a heaven, and told us of a hell. He showed us that the one might be gained and the other avoided. He presented important motives for doing it; and had he done nothing more, his communications were worthy the profound attention of mankind. I may add:
(3) That the Son of God has claims on our attention from the manner in which he spoke. He spoke as one having "authority;" Matthew 7:29. He spoke as a "witness" of what he saw and knew; John 3:11. He spoke without doubt or ambiguity of God, and heaven, and hell. His is the language of one who is familiar with all that he describes; who saw all, who knew all. There is no hesitancy or doubt in his mind of the truth of what he speaks; and he speaks as if his whole soul were impressed with its unspeakable importance. Never were so momentous communications made to people of hell as fell from the lips of the Lord Jesus (see notes on Matthew 23:33); never were announcements made so suited to awe and appall a sinful world.
Whom he hath appointed heir of all things - see Psalm 2:8; compare notes, Romans 8:17. This is language taken from the fact that he is "the Son of God." If a son, then he is an heir - for so it is usually among people. This is not to be taken literally, as if he inherits anything as a man does. An heir is one who inherits anything after the death of its possessor - usually his father. But this cannot be applied in this sense to the Lord Jesus. The language is used to denote his rank and dignity as the Son of God. As such all things are his, as the property of a father descends to his son at his death. The word rendered "heir" - κληρονόμος klēronomos - means properly:
(1) one who acquires anything by lot; and,
(2) an "heir" in the sense in which we usually understand the word. It may also denote a "possessor" of anything received as a portion, or of property of any kind; see Romans 4:13-14. It is in every instance rendered "heir" in the New Testament. Applied to Christ, it means that as the Son of God he is possessor or lord of all things, or that all things are his; compare Acts 2:36; Acts 10:36; John 17:10; John 16:15. "All things that the Father hath are mine." The sense is, that all things belong to the Son of God. Who is so "rich" then as Christ? Who so able to endow his friends with enduring and abundant wealth?
By whom - By whose agency; or who was the actual agent in the creation. Grotins supposes that this means, "on account of whom;" and that the meaning is, that the universe was formed with reference to the Messiah, in accordance with an ancient Jewish maxim. But the more common and Classical usage of the word rendered "by" (διὰ dia), when it governs a genitive, as here, is to denote the instrumental cause; the agent by which anything is done; see Matthew 1:22; Matthew 2:5, Matthew 2:15, Matthew 2:23; Luke 18:31; John 2:17; Acts , Acts 2:22, Acts 2:43; Acts 4:16; Acts 12:9; Romans 2:16; Romans 5:5. It may be true that the universe was formed with reference to the glory of the Son of God, and that this world was brought into being in order to show his glory; but it would not do to establish that doctrine on a passage like this. Its obvious and proper meaning is, that he was the agent of the creation - a truth that is abundantly taught elsewhere; see John 1:3, John 1:10; Colossians 1:16; Ephesians 3:9; 1-Corinthians 8:6. This sense, also, better agrees with the design of the apostle in this place. His object is to set forth the dignity of the Son of God. This is better shown by the consideration that he was the creator of all things, than that all things were made for him.
The worlds - The universe, or creation. So the word here - αἰών aiōn - is undoubtedly used in Hebrews 11:3. The word properly means "age" - an indefinitely long period of time; then perpetuity, ever, eternity - "always" being. For an extended investigation of the meaning of the word, the reader may consult an essay by Prof. Stuart, in the Spirit of the Pilgrims, for 1829, pp. 406-452. From the sense of "age," or "duration," the word comes to denote the present and future age; the present world and the world to come; the present world, with all its cares, anxieties, and evils; the people of this world - a wicked generation, etc. Then it means the world - the material universe creation as it is. The only perfectly clear use of the word in this sense in the New Testament is in Hebrews 11:3, and there there can be no doubt. "Through faith we understand that the worlds were made by the Word of God, so that things which are seen were not made of things which do appear." The passage before us will bear the same interpretation, and this is the most obvious and intelligible. What would be the meaning of saying that the "ages" or "dispensations" were made by the Son of God? The Hebrews used the word - צולם ‛owlaam - in the same sense. It properly means "age, duration;" and thence it came to be used by them to denote the world - made up of "ages" or generations; and then the world itself. This is the fair, and, as it seems to me, the only intelligible interpretation of this passage - an interpretation amply sustained by texts referred to above as demonstrating that the universe was made by the agency of the Son of God. Compare Hebrews 1:10 note, and John 1:3 note.

Last days - The Gospel dispensation, called the last days and the last time, because not to be followed by any other dispensation; or the conclusion of the Jewish Church and state now at their termination.
By his Son - It is very remarkable that the pronoun αὑτου, his, is not found in the text; nor is it found in any MS. or version. We should not therefore supply the pronoun as our translators have done; but simply read εν Υἱῳ, By a Son, or In a Son, whom he hath appointed heir of all things. God has many sons and daughters, for he is the Father of the spirits of all flesh; and he has many heirs, for if sons, then heirs, heirs of God, and joint heirs with Jesus Christ; but he has no Son who is heir of all things, none by whom he made the worlds, none in whom he speaks, and by whom he has delivered a complete revelation to mankind, but Jesus the Christ.
The apostle begins with the lowest state in which Christ has appeared:
1. His being a Son, born of a woman, and made under the law. He then ascends,
2. So his being an Heir, and an Heir of all things.
3. He then describes him as the Creator of all worlds.
4. As the Brightness of the Divine glory.
5. As the express Image of his person, or character of the Divine substance.
6. As sustaining the immense fabric of the universe; and this by the word of his power.
7. As having made an atonement for the sin of the world, which was the most stupendous of all his works.
"'Twas great to speak a world from nought;
'Twas greater to redeem."
8. As being on the right hand of God, infinitely exalted above all created beings; and the object of adoration to all the angelic host.
9. As having an eternal throne, neither his person nor his dignity ever changing or decaying.
10. As continuing to exercise dominion, when the earth and the heavens are no more! It is only in God manifested in the flesh that all these excellences can possibly appear, therefore the apostle begins this astonishing climax with the simple Sonship of Christ, or his incarnation; for, on this, all that he is to man, and all that he has done for man, is built.

Hath in these (a) last days spoken unto us by [his] (b) Son, (2) whom he hath appointed (c) heir of all things, by whom also he made the (d) worlds;
(a) So that the former declaration made by the prophets was not complete, and nothing must be added to this latter.
(b) That one Son is God and man. (2) The second part of the same statement: The same Son is appointed by the Father to be our king and Lord, by whom also he made all things: and in whom only he sets forth his glory, yea and himself also to be under obligation to us, who upholds and supports all things by his will and pleasure.
(c) Possessor and equal partner of all things with the Father.
(d) That is, whatever has been at any time, is, or shall be.

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 Isaiah. 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.

in these last days--In the oldest manuscripts the Greek is. "At the last part of these days." The Rabbins divided the whole of time into "this age," or "world," and "the age to come" (Hebrews 2:5; Hebrews 6:5). The days of Messiah were the transition period or "last part of these days" (in contrast to "in times past"), the close of the existing dispensation, and beginning of the final dispensation of which Christ's second coming shall be the crowning consummation.
by his Son--Greek, "IN (His) Son" (John 14:10). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious predicates, "whom He hath appointed," "by whom He made the worlds," "who sat down on the right hand of the Majesty on high;" thus His course is described from the beginning of all things till he reached the goal (Hebrews 1:2-3). (2) Relatively, in comparison with the angels, Hebrews 1:4; the confirmation of this follows, and the very name "Son" is proved at Hebrews 1:5; the "heirship," Hebrews 1:6-9; the "making the worlds," Hebrews 1:10-12; the "sitting at the right hand" of God, Hebrews 1:13-14." His being made heir follows His sonship, and preceded His making the worlds (Proverbs 8:22-23; Ephesians 3:11). As the first begotten, He is heir of the universe (Hebrews 1:6), which He made instrumentally, Hebrews 11:3, where "by the Word of God" answers to "by whom"' (the Son of God) here (John 1:3). Christ was "appointed" (in God's eternal counsel) to creation as an office; and the universe so created was assigned to Him as a kingdom. He is "heir of all things" by right of creation, and especially by right of redemption. The promise to Abraham that he should be heir of the world had its fulfilment, and will have it still more fully, in Christ (Romans 4:13; Galatians 3:16; Galatians 4:7).
worlds--the inferior and the superior worlds (Colossians 1:16). Literally, "ages" with all things and persons belonging to them; the universe, including all space and ages of time, and all material and spiritual existences. The Greek implies, He not only appointed His Son heir of all things before creation, but He also (better than "also He") made by Him the worlds.

Whom he hath appointed heir of all things - After the name of Son, his inheritance is mentioned. God appointed him the heir long before he made the worlds, Ephesians 3:11; Proverbs 8:22, &c. The Son is the firstborn, born before all things: the heir is a term relating to the creation which followed, Hebrews 1:6. By whom he also made the worlds - Therefore the Son was before all worlds. His glory reaches from everlasting to everlasting, though God spake by him to us only "in these last days."