Verse For Today

[airIam2worship]

Col 2:3  In Him all the treasures of [divine] wisdom (comprehensive insight into the ways and purposes of God) and [all the riches of spiritual] knowledge and enlightenment are stored up and lie hidden.
AMP


Barnes

All the treasures - It is common to compare any thing valuable with “treasures” of silver or gold. The idea here is, that in reference to the wisdom and knowledge needful for us, Christ is what abundant treasures are in reference to the supply of our wants.
Wisdom - The wisdom needful for our salvation.
And knowledge - The knowledge which is requisite to guide us in the way to life. Christ is able to instruct us in all that it is desirable for us to know, so that it is not necessary for us to apply to philosophy, or to the teachings of human beings.

My thoughts
Today we can have  full and glorious life in Christ. If we ever feel down, or lost we can always lift up our voice to our Heavenly Father, and ask Him for guidance, and help in the Name of Jesus. As we get closer to Him and get to know Him better by reading His Word and by talking to Him and spending time with Him in our quiet time with Him, He will give us discernment and wisdom so that we may be able to look beyond any hindrances to our treasure of life with Him.

[airIam2worship]

Col 2:8  See to it that no one carries you off as spoil or makes you yourselves captive by his so-called philosophy and intellectualism and vain deceit (idle fancies and plain nonsense), following human tradition (men's ideas of the material rather than the spiritual world), just crude notions following the rudimentary and elemental teachings of the universe and disregarding [the teachings of] Christ (the Messiah).
AMP

Barnes

Col 2:8 -
Beware lest any man spoil you - The word “spoil” now commonly means, to corrupt, to cause to decay and perish, as fruit is spoiled by keeping too long, or paper by wetting, or hay by a long rain, or crops by mildew. But the Greek word used here means to spoil in the sense of plunder, rob, as when plunder is taken in war. The meaning is, “Take heed lest anyone plunder or rob you of your faith and hope by philosophy.” These false teachers would strip them of their faith and hope, as an invading army would rob a country of all that was valuable.
Through philosophy - The Greek philosophy prevailed much in the regions around Colossae, and perhaps also the oriental or Gnostic philosophy. See the Introduction They were exposed to the influences of these plausible systems. They consisted much of speculations respecting the nature of the divine existence; and the danger of the Colossians was, that they would rely rather on the deductions of that specious reasoning, than on what they had been taught by their Christian teachers.
And vain deceit - Mere fallacy. The idea is, that the doctrines which were advanced in those systems were maintained by plausible, not by solid arguments; by considerations not fitted to lead to the truth, but to lead astray.
After the tradition of men - There appear to have been two sources of danger to which the Christians at Colesso were exposed, and to which the apostle in these cautions alludes, though he is not careful to distinguish them. The one was that arising from the Grecian philosophy; the other, from Jewish opinions. The latter is that to which he refers here. The Jews depended much on tradition (see the notes at Mat_15:2); and many of those traditions would have tended much to corrupt the gospel of Christ.
After the rudiments of the world - Margin, elements. See this explained in the Notes at Gal_4:3.


My Words

As Christians we must always be alert and watching out for anyone or anything robbing us of our most precious treasure, Jesus.
We are warned in God's Word of the threats to us from outside the faith, anyone who comes against us, and also from within the church anyone who rises up and tries to deceive us with false doctrines

[airIam2worship]

Heb 11:16 But now they desire a better country, that is, a heavenly: wherefore God is not ashamed of them, to be called their God; for he hath prepared for them a city.

POOLE

 Ver. 16. But now they desire a better country, that is, an heavenly: having deserted this world, as strangers in it, they sought, desired, and hoped for with the greatest earnestness and fervency, a city in the country of heaven, Heb 11:10, in comparison with which they contemned and despised all others; a country where there is perfection of life, and fulness of glory: it excelleth all others as far as heaven doth earth, 2Ti 4:18; 1Pe 1:4. The state, society, enjoyments, and place, they longed for, were all heavenly, Php 3:20,21; nothing lower than this world would satisfy them.
 
  Wherefore God is not ashamed to be called their God: faith having carried them thus estranged from this world to the grave, endearing to them the promises, and engaging of them for heaven only, therefore God did not disdain them, he did not think it any disrepute to him to own them his, but esteemed it an honour and reputation to him, took np his joy and delight in them: see him owning them when dead, Ex 3:6,15 Mt 22:31,32; surnaming himself by them, and adopting them as his own, as Jacob did Joseph's sons, Ge 48:5,6; so that though they are dead as to their bodies, yet they are alive as to their souls, and are owned by God in his name and title, and are assured, as to their dust, of a resurrection; for he will do it, giving them that rest that they never had in their pilgrimage.
 
  For he hath prepared for them a city; that heavenly state and place which they sought for, Heb 11:10, which infinitely transcended Cannan, and the Jerusalem in it, of which they were denizens while here, Eph 2:19; Php 3:20; the pleasant, peaceful, rich, and glorious metropolis of the living God, Heb 12:22; 13:14; which shall make abundant amends for all their sorrows, sufferings, and restless wanderings on earth, where they shall enjoy pleasures, riches, honours, and rest for evermore, 1Pe 1:4.

[airIam2worship]

Jude 1:3 ¶ Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

WBN

Observe here, 1. A courteous and loving compellation,  Beloved; people should study to render themselves fit objects of their pastor's love.
 
Observe, 2. How his love towards them put upon writing to them with all diligence: love must be the spring and fountain of all our ministerial performances; all services without love, are as sacrifices without fire. Christ first enquired after Peter's love, before he urged him to labour; God will reward no services to our people, but what have been done in love.
 
Observe, 3. The excellency and weightiness of the subject about which he was to write, it was concerning the common salvation; so called, not as if it were a salvation common to all persons, good and bad; but because common to all believers, who have a joint title to it, and a common interest in it; the salvation which the gospel reveals, is a common salvation; it is common in regard of the purchaser of it, Christ, our common Saviour; in regard of the price paid for it, the precious blood of Christ; in regard to the way and means by which it is obtained and secured, and that is faith; and in regard of the earnest of it, and longings after it, the Holy Spirit of God is common to all believers, and gives them a pledge, an earnest of, and sets them a breathing after and longing for, this salvation.
 
Observe, 4. The exhortation itself, Earnestly to contend for the faith  once delivered to the saints, that is, for the sincere doctrine of the gospel delivered by Christ. Once delivered; that is, once for all so as never to be changed or altered more, no new rule of faith is evermore to be expected; and therefore the articles of faith added to the apostle's creed by the council of Trent, can be no articles of Christian faith, because never delivered by Christ or his apostles, and never known to many Christians long after their decease.
 
Learn, That it is the duty of Christians at all times, but especially in times of error and seduction, to contend earnestly for that pure and uncorrupted faith which is contained in the gospel.

[airIam2worship]

Heb 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

WBN

These words contain a farther description of Christ our great High Priest, by his merciful disposition towards his people; he is said to be  touched; that is, sensibly affected with the infirmities, that is, the miseries, sufferings, and calamities, which the human nature is exercised with, and exposed to.
 
Our Lord Jesus Christ, now in heaven, doth exercise a tender and compassionate spirit towards his suffering children and servants here on earth: he has an experimental knowledge of what his people suffer, either from God, or from man, for God's sake, as one that is interested in them, as one concerned for them, as one related to them, yea, as being one with them.

 
This sympathy of Christ with, and towards his suffering people, is a tender sympathy, an extensive sympathy, it reaches all our infirmities, a proportionable sympathy, answerable to every occasion, a perpetual sumpathy; as long as he continues High Priest, and we remain subject to infirmities, so long will he be touched with the feeling of them.
 
Observe farther, The assigned reason why our great High Priest is so sensibly affected with our suffering condition: namely, because he was in all points tempted like as we are, sin excepted.  Christ, by assuming our nature, became humbly affectionate, and by suffering our infirmities, became experimentally compassionate.
 
Here note, That tempatations may be without sin; it is not our sin to be tempted, but to comply with the temptation.
 
2. That Christ was tempted, yea, in all points tempted like unto us: His temptations were in all points like ours; he was tempted to sin, yet without sin.
 
There is a two-fold temptation to sin, inward and outward;
 
inwardly Christ was not tempted to sin,
 
outwardly he was, and with greatest vehemency assaulted both by men and devils to the worst of sins that ever man was; but he always resisted, and always overcame.
 
Oh, what a consolation is this unto us under all our temptations, that Christ was in all things tempted like unto us, but without sin!

[airIam2worship]

Heb 4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

WBN

 
These words are an inference drawn from the apostle's foregoing discourse, "Seeing we have such an High Priest as is before described, let us come with boldness, with freedom and liberty to the throne of grace, &c."
 
Note here, 1. There is a throne of grace which believers may come unto; God has a throne of justice, and a throne of grace: If he look upon man according to the law of works, he must needs sit upon the throne of justice as a severe Lord, and strict Judge, to condemn us; but being propitiated and atoned by the blood of Christ, his throne is a throne of grace and mercy, from which he represents himself to us as a God in Christ, as a God of forgivenes, as a God in covenent, and as a God that will have communion with us.
 
Note, 2. That believers may come boldly, and with confidence to this throne of grace; they have liberty to do it, they have authority to do it, and may have confidence and assurance of audience in the doing of it.
 
Note, 3. That all help succour, and spiritual assistance in every time of need, is found with God, and proceeds from mere mercy and grace in God,  That we may obtain mercy, and find grace to help in time of need.
 
Note, 4. That the way to obtain mercy, and find grace to help in every time of need is by a due application of our souls for it to the throne of grace; Let us come boldly to the throne of grace, that we may find help in time of need.

[airIam2worship]

Col 3:17 And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.

WBN

Here our apostle lays down a general rule for the right of management of all our words and actions, in the whole course of life;  Whatsoever ye do, do all in the name of our Lord Jesus, giving thanks to God for all the mercies you receive by Jesus Christ.
 
Learn hence, 1. That all our thoughts, words and actions, must and ought to be done in the name of our Lord Jesus Christ; that is, to do all by the authority and command of Christ, to do all in the power and strength of Christ, to do all for the honour and glory of Christ, to do all after the pattern and example of Christ.
 
Learn, 2. That all prayers and thanksgivings, as they are only due to God, so they must be performed by us through Jesus Christ, that so they may find acceptance with God; Giving thanks to God and the Father by him.

[airIam2worship]

Col 3:4 When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory.

WBN

That is, "When Christ, who is the author, and purchaser, and preserver of our life, shall appear to judge the world at the great day, then shall all believers, who have received spiritual life from him, be sharers in glory with him.
 
Here note, That Jesus Christ, by whom believers live a life of grace, and from whom they expect a life of glory, shall certainly appear, yea, and have a very glorious appearing; he shall be glorious in his person, glorious in his attendants, glorious in his authority.


Poole

 
 Ver. 4. When Christ, who is our life, shall appear; which will be, according to the purpose and promise of God, with whom it is laid up, Col 1:5, when Christ by whom they live shall so appear that they shall be like him, 1Jo 3:2, and be taken to be with him in the heavenly inheritance, 1Pe 1:4; then their conformity to him, began here, partly in holiness and partly in sufferings, Ro 8:18, shall be completed at last in glory and felicity, Php 3:21; Heb 11:26,35.
 
  Then shall ye also appear with him in glory; and then shall these adopted children be brought into glory with him, Heb 2:10, out of whose hands none shall be able to pull them, Joh 10:28; but however the world look upon them as despicable, Joh 16:2, and sometimes they are so in their own eyes, wherein ofttimes there be tears, so that they can see but as through a glass, darkly, Ps 31:22; 1Co 13:12; but then they shall see Christ face to face, all tears shall be wiped away from their eyes, Re 7:17, and at the last day they shall shine as the sun in glory, Mt 13:43; 1Co 15:43,53 2Th 1:7,10,12.

[airIam2worship]

Ro 10:4 For Christ is the end of the law unto righteousness to every one that believeth.

WBN


There was a threefold law of God, which Christ may be said to be the end of; namely, judicial, ceremonial, and moral.
 
1. The judicial law was that which God by Moses delivered to the Jews, containing directions for administration of their civil government. Now Christ was the end of the law, as he has abolished it: for the Jewish polity was to continue till the coming of the Messiah, and no longer, Ge 49:10; Da 9:25.
 
2. The ceremonial law was that which did prescribe certain sacred rites and ceremonies to be observed in the external worship of God by the people of Israel. The former law had relation to them as a nation, this as they were a church. Now Christ is the end of this law, as he has abrogated it. All the ceremonies of that law were shadows and types of Christ; now the shadows were to cease, when once the substance was come.
 
3. The moral law is that holy and eternal rule of righteousness given by God to men, for the right ordering of their thoughts, words, and actions, towards God, their neighbour, and themselves. This law is summarily comprehended in the ten commandments, and is called the law of righteousness and the royal law, Ro 9:31; Jas 2:1; 1:11. Now Christ may be said to be the end of this law,
 
1. As he is the scope of it.
 
2. As he is the accomplishment of it. The precepts of the law point at Christ, as he by whom they are accomplished; the promises of the law point at him as he by whom they are ratified; and the threatenings of the law may be said to point at him, as he by whom they are escaped.  Christ was the sum of the law, as well as the substance of the gospel.
 
In a word, 3. Christ is the end of the law for righteousness, to be imputed to every one that believeth in him, the law being our school-master to bring us to Christ, that we might be justified by faith, Ga 3:25

Albert Barnes Commentary

For Christ. This expression implies faith in Christ. This is the design of the discussion, to show that justification cannot be obtained by our own righteousness, but by faith in Christ. As no direct benefit results to men from Christ unless they believe on him, faith in him is implied where the word occurs in this connexion.
 
  Is the end of the law. The word translated "end" means that which completes a thing, or renders it perfect; also the boundary, issue, or termination  of anything, as the end of life, the result of a prophecy, etc., Joh 13:1; Lu 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken. 1Ti 1:5, "The end of the commandment is charity;" the main design or purpose of the command is to produce love. 1Pe 1:9, "The end of your faith, the salvation of your souls; "the main design or purpose of faith is to secure salvation. Ro 14:9, "To this end Christ both died," etc.; for this design or purpose. This is doubtless its meaning here. The main design or object which the perfect obedience of the law would accomplish, is accomplished by faith in Christ. That is, perfect obedience to the law would accomplish justification before God, secure his favour and eternal life. The same end is now accomplished by faith in Christ. The great desire of both is the same; and the same great end is finally gained.  This was the subject of discussion between the apostle and the Jews; and this is all that is necessary to understand in the case.  Some have supposed that the word end refers to the ceremonial law; that Christ fulfilled it, and brought it to an end.  Others, that he perfectly fulfilled the moral law.  And others, that the law in the end leads us to Christ, or that its design is to point us to him.  all this is true, but not the truth taught in this passage.  That is simple and plain, that by faith in Christ the same end is accomplished in regard to our justification, that would be by perfect obedience to the moral law.
 
  For righteousness. Unto justification, or acceptance with God.
 
  To every one that believeth.
 
{l} "end of the law" Heb 10:14.

[airIam2worship]

Re 21:4 and he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away

Barnes

 
Verse 4. And God shall wipe away all tears from their eyes. This will be one of the characteristics of that blessed state, that not a tear shall ever be shed there. How different will that be from the condition here--for who is there here who has not learned to weep?

And there shall be no more death. In all that future world of glory, not one shall ever die; not a grave shall ever be dug! What a view do we begin to get of heaven, when we are told there shall be no death there! How different from earth, where death is so common; where it spares no one; where our best friends die; where the wise, the good, the useful, the lovely, die; where fathers, mothers, wives, husbands, sons, daughters, all die; where we habitually feel that we must die. Assuredly we have here a view of heaven most glorious and animating to those who dwell in a world like this, and to whom nothing is more common than death. In all their endless and glorious career, the redeemed will never see death again; they will never themselves die. They will never follow a friend to the tomb, nor fear that an absent friend is dead. The slow funeral procession will never be witnessed there; nor will the soil ever open its bosom to furnish a grave.

Neither sorrow. The word sorrow here--penyov--denotes sorrow or grief of any kind; sorrow for the loss of property or friends; sorrow for disappointment, persecution, or care; sorrow over our sins, or sorrow that we love God so little, and serve him so unfaithfully; sorrow that we are sick, or that we must die. How innumerable are the sources of sorrow here; how constant is it on the earth! Since the fall of man there has not been a day, an hour, a moment, in which this has not been a sorrowful world; there has not been a nation, a tribe--a city or a village--nay, not a family where there has not been grief. There has been no individual who has been always perfectly happy. No one rises in the morning with any certainty that he may not end the day in grief; no one lies down at night with any assurance that it may not be a night of sorrow. How different would this world be if it were announced that hence forward there would be no sorrow! How different, therefore, will heaven be when we shall have the assurance that henceforward grief shall be at an end!
 
  Nor crying.--kraugh. This word properly denotes a cry, an outcry, as in giving a public notice; a cry in a tumult--a clamour, Ac 23:9; and then a cry of sorrow, or wailing. This is evidently its meaning here, and it refers to all the outbursts of grief arising from affliction, from oppression, from violence. The sense is, that as none of these causes of wailing will be known in the future state, all such wailing will cease. This, too, will make the future state vastly different from our condition here; for what a change would it produce on the earth if the cry of grief were never to be heard again!
 
  Neither shall there be any more pain. There will be no sickness, and no calamity; and there will be no mental sorrow arising from remorse, from disappointment, or from the evil conduct of friends. And what a change would this produce--for how full of pain is the world now! How many lie on beds of languishing; how many are suffering under incurable diseases; how many are undergoing severe surgical operations; how many are pained by the loss of property or friends, or subjected to acuter anguish by the misconduct of those who are loved! How different would this world be, if all pain were to cease for ever; how different, therefore, must the future state of the blessed be from the present!
 
  For the former things are passed away. The world as it was before the judgment.
 
{e} "all tears" Re 7:17; Isa 25:8
{f} "death" 1Co 15:26,54
{g} "sorrow" Isa 35:10

[airIam2worship]

Ps 49:15 But God will redeem my soul from the hand of the grave; for He will take me. Selah.

TSK

 Forth from that temporary resting place we shall come in due time, quickened by divine energy.  Like our risen Head we cannot be holden by the bands of the grave; redemption has emancipated us from the slavery of death. No redemption could man find in riches, but God has found it in the blood of his dear Son.  Our Elder Brother has given to God a ransom, and we are the redeemed of the Lord: because of this redemption by price we shall assuredly be redeemed by power out of the hand of the last enemy.  For he shall receive me.  He shall take me out of the tomb, take me up to heaven.  If it is not said of me as of Enoch, "He was not, for God took him," yet shall I reach the same glorious state.  My spirit God will receive, and my body shall sleep in Jesus till, being raised in his image, it shall also be received into glory.  How infinitely superior is such a hope to anything which our oppressors can boast!  Here is something which will bear meditation, and therefore again let us pause, at the bidding of the musician, who inserts a Selah.
 

[airIam2worship]

Mr 13:29 So you also, when you see these things happening, you know that it is near, at the doors.

JFB


     29. So ye, in like manner, when ye shall see these things come to pass--rather, "coming to pass."
 
    know that it--"the kingdom of God" (Lu 21:31).
 
    is nigh, even at the doors--that is, the full manifestation of it; for till then it admitted of no full development. In Luke (Lu 21:28) the following words precede these: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh"--their redemption, in the first instance certainly, from Jewish oppression (1Th 2:14-16; Lu 11:52): but in the highest sense of these words, redemption from all the oppressions and miseries of the present state at the second appearing of the Lord Jesus.

[airIam2worship]

Joh 10:10 The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly.

Barnes

The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves.

  Might have it more abundantly. Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life--simple, bare existence-- but they shall have all those superadded things which are needful to make that life eminently blessed and happy.  It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory.

RWP


 But that he may steal, and kill, and destroy (ei mê hina klepsêi kai thusêi kai apolesêi). Literally, "except that" (ei mê) common without (Mt 12:4) and with verb (Ga 1:7), "if not" (literally), followed here by final hina and three aorist active subjunctives as sometimes by hotan (Mr 9:9) or hoti (2Co 12:13). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster. I came that they may have life (egô êlthon hina zôên echôsin). In sharp contrast (egô) as the good shepherd with the thieves and robbers of verse Joh 10:1 came Jesus. Note present active subjunctive (echôsin), "that they (people) may keep on having life (eternal, he means)" as he shows in Joh 10:28. He is "the life" (Joh 14:6). And may have it abundantly (kai perisson echôsin). Repetition of echôsin (may keep on having) abundance (perisson, neuter singular of perissos). Xenophon (Anab. VII. vi. 31) uses perisson echein, "to have a surplus," true to the meaning of overflow from peri (around) seen in Paul's picture of the overplus (hupereperisseusen in Ro 5:20) of grace. Abundance of life and all that sustains life, Jesus gives.

[airIam2worship]

1Th 5:1 But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.

WBN

 
As if our apostle had said, "Although I have told you that there will be a general resurrection and future judgment, when Christ will certainly come in the clouds, and every eye shall see him, yet I suppose you do not expect that I should write to you of the particular time of his coming; for you have been told, that his coming will be like the coming of a thief, without warning and without noise, when persons are most secure, least suspecting, and wholly unprovided for it: yea, as the pains of a woman in travail, which are unavoidable; the thief may perhaps not come, but the pains of child-birth must come, and also be painful when they come."
 
Learn hence: That the wisdom of God has thought fit to conceal and keep secret the determinate time of Christ's coming to judgment, and yet there is an itching curiosity in man's nature to search and pry into that profound secret, though the knowlege of it is not only impossible, but would prove unprofitable and hurtful to mankind, making the world secure and careless; wheras, not knowing the hour when our Lord cometh, should oblige us to be upon our watch every hour.
 
Note then, that our Lord will certainly come at one hour or other, but at what hour he will come cannot certainly be known, yet there is no hour when we can promise ourselves that he will not come.
 
Note, lastly, that the pain and sorrow, the trouble and horror which the day of the Lord will bring upon such as are unready and unprepared for it, no tongue can utter, no heart can conceive; the greatest of earthly and bodily torments and sorrows, such as the pangs of a woman in travail,  being but weak shadows and slender representations of it, the day of the Lord cometh  as travail upon a woman with child, and they shall not escape.

MHCC

  1-5 It is needless or useless to ask about the particular time of Christ's coming. Christ did not reveal this to the apostles. There are times and seasons for us to work in, and these are our duty and interest to know and observe; but as to the time when we must give up our account, we know it not, nor is it needful that we should. The coming of Christ will be a great surprise to men. Our Lord himself said so. As the hour of death is the same to each person that the judgment will be to mankind in general, so the same remarks answer for both. Christ's coming will be terrible to the ungodly. Their destruction will overtake them while they dream of happiness, and please themselves with vain amusements. There will be no means to escape the terror or the punishment of that day. This day will be a happy day to the righteous. They are not in darkness; they are the children of the light. It is the happy condition of all true Christians. But how many are speaking peace and safety to themselves, over whose heads utter destruction is hovering! Let us endeavour to awaken ourselves and each other, and guard against our spiritual enemies.

Additional Scripture for further consideration and study.

[airIam2worship]

Heb 1:2 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;

Barnes

 
Verse 2.  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.

Poole

 Ver. 2. Hath in these last days; the gospel day, last, as after the days of the old world, and after the law given to Israel by Moses: the days of the fourth kingdom of the Roman empire, in the height of which Christ came into the world, and at the end of it shall accomplish his kingdom, Da 2:40,44. The last, because the perfection of those types which went before, when Christ settled in the church that religion which must remain unalterable, to the end of the world, Heb 12:25-28: the best days for clearest light and greatest mercies.
 
  Spoken; revealed his will to us once and entirely, Joh 1:17,18 Jude 1:3,4; discovering the excellent things of God more clearly than they were before, Eph 3:3-11; 1Pe 1:10-12.
 
  To us: the believing Hebrews were so favoured beyond their fathers, to have the best revelation of God in Christ made to them, Mt 13:16,17; Lu 10:23,24.
 
  By his Son; our Lord Jesus Christ, who cometh out of the Father as a Son, Joh 1:14; 16:28.  He is his bosom Son, nearest his heart, Joh 1:18; the complete Word of him, creating the new world as well as the old, Joh 1:1; his wisdom, who teacheth without any mistake, declaring all of God, being truth itself, and exhibiting of it, what he hath seen as well as heard, Joh 3:11.
 
  Whom; this Son, who naturally issueth from his Father by a Divine and anutterable generation, Pr 8:22-31; 30:4. On him all the Father's love doth terminate, Col 1:13. He is to be the Founder and Builder of God's family, propagating being to a holy seed for him, Heb 3:3-6.
 
  He hath appointed; the Father hath chosen and ordained him as God-man to heirship by an inviolable ordinance of his decree, as 1Pe 1:20; compare Eph 1:10; giving him thereby right and title to all things; appointing to him his nature, Heb 2:16, compare Heb 10:5; his offices in this nature, his kingly, Ps 2:6,7, his priestly, Heb 3:1,2, his prophetical, Ac 3:22; being heir by nature, as God the Son, and heir by an irresistible ordinance, as God-man Mediator: so as he had a super-added right from the Father, which right he was able to make over to us, but his natural right he could not, Ro 8:17. And he was by solemn investiture put in possession of it at his ascension, when he sat down on the Father's right hand, Heb 12:2; Mt 28:18; Eph 1:20-22; Php 2:9-11.
 
  Heir; Lord Proprietor, who hath sovereign and universal power over all, being the firstborn, and receiving the right of it in the whole inheritance, Ps 89:27; Ro 8:29; Col 1:15,18. The lot and portion is fallen to him by God's law, the heir being Lord of all, Ga 4:1; being heir of his brethren, Ps 2:8, and the builder and purchaser of his inheritance, Re 5:9-14; compare 1Pe 1:3,4,18,19; possessing the inheritance during his Father's life, and making all his brethren heirs of it with him.
 
  Of all things; of all things within the compass of God, all that God is, all that God hath, all that God can or will do. All dominions of God, heaven, earth, and hell, are his. He is Lord of angels, Eph 1:21 Col 1:18, and hath made them fellow servants with us, to himself, and ministering guards to us, Heb 1:14; Re 5:11; 19:10: of devils, to overrule them, who cannot go or come but as he permits them, Mt 8:31 Col 2:15: of saints, Joh 17:13; Ro 8:29: of wicked men, his enemies, 2Th 1:8,9: of all creatures, Col 1:15-17: of all God's works, spiritual, temporal, past, present, or to come; pardon, peace, righteousness, life, glory; all blessings of all sorts, for time and for eternity. This Son-prophet hath right to, actual possession of, and free and full disposal of them. All, both in law and gospel, his, Moses himself, and all his work, to order, change, and do his pleasure with.
 
  By whom; his Son God-man, a joint cause, a primary and principal agent with the Father, and not a mere instrument, second in working as in relation; by this Word and Wisdom of God, who was the rule and idea of all things, all things were modelled, received their shapes, forms, and distinct beings, Joh 1:1-3; 5:19,20; Col 1:16. In the works of the Trinity, what one relation is said to do the other do, but in their order, answerable to the three principles in every action, wisdom, will, and power.
 
  He made; created and framed, giving being where there was none, causing to subsist; suggesting herein his ability for redemption work. He who made the world can remove it, Heb 11:3.
 
  The worlds; touv aiwnav, scarce to be met with in any part of Scripture but this Epistle; strictly it signifieth ages, and things measured by time; answer it doth to the Hebrew Mlwe which imports both an age and the world: so ages are here well translated worlds, all creatures and things measured by them. The Scriptures acquaint us with an upper world, and the inhabitants thereof, angels and glorified saints; the heavenly world, Heb 1:10, where the morning stars sang together, Job 38:7; compare Ge 1:1. There is a lower earthly world, with its inhabitants, men, who live on the things in it, Ps 24:1. And there is a regenerate world, the new heavens and new earth made by Christ, and a new sabbath for them, Heb 12:26-28; compare 2Pe 3:13. There is Adam's world that now is, this present world, Eph 1:21; and the world to come, which as it is made by, so for, the Second Adam, the Lord from heaven, in which he eminently is to reign, Ps 8:5-8; of which see Heb 2:5.