Hebrews 1:4

This is spoken with reference to the humanity. As God he is maker of angels and Lord of angels, while as man he became superior to angels after the resurrection and ascension into heaven since he was also less than angels on account of experiencing …

This is the way, dear friends, in which we found our salvation, Jesus Christ, the high priest of our offerings, the protector and helper of our weakness. Through him we fix our gaze on the heights of heaven. In him we see mirrored God's pure and transcendent face. Through him the eyes of our hearts have been opened. Through him our foolish and darkened understanding springs up to the light. Through him the Master has willed that we should taste immortal knowledge. For, since "he reflects the glory of God," "he is as much superior to the angels as the name he has obtained is more excellent than theirs." For thus it is written: "He makes his angels winds, and his servants flames of fire." But of his Son this is what the Master said: "You are my son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession." And again he says to him, "Sit at my right hand till I make your enemies your footstool." Who are meant by "enemies"? Those who are wicked and resist his will.

Then again having said a little by the way (for he says, "on the right hand of the Majesty on high"), [he turns] again to what is lowly; "being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they." Henceforward then he treats here of that which is according to the flesh, since the phrase "being made better" doth not express His essence according to the Spirit, (for that was not "made" but "begotten,") but according to the flesh: for this was "made." Nevertheless the discourse here is not about being called into existence. But just as John says, "He that cometh after me, is preferred before me," that is, higher in honor and esteem; so also here, "being made so much better than the angels," that is, higher in esteem and better and more glorious, "by how much He hath obtained by inheritance a more excellent name than they." Seest thou that he is speaking of that which is according to the flesh? For this Name, God the Word ever had; He did not afterwards "obtain it by inheritance"; nor did He afterwards become "better than the Angels, when He had purged our sins"; but He was always "better," and better without all comparison. For this is spoken of Him according to the flesh. So truly it is our way also, when we talk of man, to speak things both high and low. Thus, when we say, "Man is nothing," "Man is earth," "Man is ashes," we call the whole by the worse part. But when we say, "Man is an immortal animal," and "Man is rational, and of kin to those on high," we call again the whole by the better part. So also, in the case of Christ, sometimes Paul discourseth from the less and sometimes from the better; wishing both to establish the economy, and also to teach about the incorruptible nature.

"Being made," saith he, "so much better than the angels, as He hath by inheritance obtained a more excellent name than they." The "being made," here, is instead of "being shown forth," as one may say. Then also from whence does he reason confidently? From the Name. Seest thou that the name Son is wont to declare true relationship? And indeed if He were not a true Son (and "true" is nothing else than "of Him"), how does he reason confidently from this? For if He be Son only by grace, He not only is not "more excellent than the angels," but is even less than they. How? Because righteous men too were called sons; and the name son, if it be not a genuine son, doth not avail to show the "excellency." When too he would point out that there is a certain difference between creatures and their maker, hear what he saith:

First, then, the only being able to save would have to be preeminent in power. Hence, in the Epistle to the Hebrews: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in …

45. – As mentioned above, the Apostle devotes this entire first chapter to extolling Christ over the angels by reason of His excellence; hence he lists four things pertaining to Christ's excellence: first, His origin, because He is the Son; secondly, His dominion, because He …

At the beginning of the epistle he compared Him with the prophets on account of the weakness of the hearers; now, continuing, he places Him above the angels, little by little leading the hearers to the truth. The word "being" is used instead of: having …

Being - By his exaltation, after he had been lower than them, chap. ii, 9. So much higher than the angels - It was extremely proper to observe this, because the Jews gloried in their law, as it was delivered by the ministration of angels. How much more may we glory in the gospel, which was given, not by the ministry of angels, but of the very Son of God!

Being made so much better than the angels,....

None of the ancient prophets sustained such an office as this, none was sufficient for it. (2.) Hence the apostle passes to the glory of the person of Christ, who was able to execute such an office: He was the brightness of his Father's glory, and the express image of his person,

So much better than the angels - Another argument in favor of the Divinity of our Lord.

He is "the Son of God" is a sense far exalted above that in which angels are called "sons of God" (Job 1:6; "The fulness of the glory of the peculiar name "the Son of God," is unattainable by human speech or thought. All appellations are but fragments of its glory beams united in it as in a central sun, Re 19:12.

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Being made so much better - Being exalted so much above the angels. The word “better” here does not refer to moral character, but to exaltation of rank. As Mediator; as the Son of God in our nature, he is exalted far above the angels. Than the angels - Than all angels of every rank; see notes on Eph 1:21; compare 1Pe 3:22. “Angels, and authorities, and powers being made subject unto him.” He is exalted to his mediatorial throne, and all things are placed beneath his feet. As he hath by inheritance - Or in virtue of his name - the Son of God; an exaltation such as is implied in that name. As a son has a rank in a family above servants; as he has a control over the property above that which servants have, so it is with the Mediator. He is the Son of God: angels are the servants of God, and the servants of the church. They occupy a place in the universe compared with what he occupies, similar to the place which servants in a family occupy compared with that which a son has. To illustrate and prove this is the design of the remainder of this chapter. The argument which the apostle insists on is, that the title “the Son of God is to be given to him alone. It has been conferred on no others. Though the angels, and though saints are called in general “sons of God,” yet the title” the Son of God” has been given to him only. As the apostle was writing to Hebrews, he makes his appeal to the Hebrew Scriptures alone for the confirmation of this opinion. A more excellent name - To wit, the name Son. It is a more honorable and exalted name than has ever been bestowed on them. It involves more exalted privileges, and entitles him on whom it is bestowed to higher respect and honor than any name ever bestowed on them.