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 Ephesians 1:21; compare 1 Peter 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.

So much better than the angels - Another argument in favor of the Divinity of our Lord. The Jews had the highest opinion of the transcendent excellence of angels, they even associate them with God in the creation of the world, and suppose them to be of the privy council of the Most High; and thus they understand Genesis 1:26 : Let us make man in our own image, in our own likeness; "And the Lord said to the ministering angels that stood before him, and who were created the second day, Let us make man," etc. See the Targum of Jonathan ben Uzziel. And they even allow them to be worshipped for the sake of their Creator, and as his representatives; though they will not allow them to be worshipped for their own sake. As, therefore, the Jews considered them next to God, and none entitled to their adoration but God; on their own ground the apostle proves Jesus Christ to be God, because God commanded all the angels of heaven to worship him. He, therefore, who is greater than the angels, and is the object of their adoration, is God. But Jesus Christ is greater than the angels, and the object of their adoration; therefore Jesus Christ must be God.

By inheritance obtained - Κεκληρονομηκεν ονομα. The verb κληρονομειν signifies generally to participate, possess, obtain, or acquire; and is so used by the purest Greek writers: Kypke has produced several examples of it from Demosthenes. It is not by inheritance that Christ possesses a more excellent name than angels, but as God: he has it naturally and essentially; and, as God manifested in the flesh, he has it in consequence of his humiliation, sufferings, and meritorious death. See Philippians 2:9.

Being made so much better than the angels,.... Christ is so much better than the angels, as the Creator, than the creature; as an independent being, than a dependent one; as he that blesses, than he that is blessed; as he that is worshipped, than he that worships: as a king, than his subjects; as a master, than his servants; and as he that sends, than he that is sent: and Christ may be said to be "made so", when he was manifested and declared to be so; and he was actually preferred to them, and exalted above them in human nature, after he had expiated the sins of his people, and when he was set down at the right hand of God, as in the latter part of the preceding verse, with which these words stand connected; for in his state of humiliation, and through his sufferings and death, he was made lower than they; but when he was risen from the dead, and ascended to heaven, he was placed at the right hand of God, where none of them ever was, or ever will be: besides, the phrase, "being made", signifies no more than that "he was"; and so the Syriac version renders it, "and he was so much better than the angels"; and so the Ethiopic version, "he is so much better": and this is observed, to prove him to be more excellent than any creature, since he is preferred to the most excellent of creatures; and to show, that the Gospel dispensation is superior to the legal dispensation, which was introduced by the ministration of angels; and to take off the Jews from the worship of angels, to which they were prone: and this doctrine of his could not be well denied by them, since it was the faith of the Jewish church, that the Messiah should be preferred to the angels: for in their ancient writings they say of him, he shall be exalted above Abraham, he shall be lifted up above Moses, and be higher than the ministering angels (s); and that he is above them, appears from what follows,

as he hath by inheritance obtained a more excellent name than they; which is that of the Son of God, a name peculiar to him; and which belongs to him in such a sense as it does not to angels, as is evident from the following verse: and though this name is not founded on his office, as Mediator, but arises from his nature and relation to God; yet he was declared to be the Son of God, and it was made manifest, that this name of right belonged to him, upon the discharge of his office, at his resurrection and ascension to heaven; and therefore he is said to obtain it by inheritance; or he appeared to inherit it of right, and that it was his possession for evermore.

(s) Tanchuma spud Huls. p. 321.

The detailed development of the argument is now introduced. The point is to show the superiority of the agent of the new dispensation to the agents of the old - the angels and Moses. Christ's superiority to the angels is first discussed.

Being made so much better than the angels (τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων)

The informal and abrupt introduction of this topic goes to show that the writer was addressing Jewish Christians, who were familiar with the prominent part ascribed to angels in the O.T. economy, especially in the giving of the law. See on Galatians 3:9. For being made, rend. having become; which is to be taken in close connection with sat down, etc., and in contrast with ὢν being, Hebrews 1:3. It is not denied that the Son was essentially and eternally superior to the angels; but his glorification was conditioned upon his fulfillment of the requirements of his human state, and it is this that is emphasized. After having passed through the experience described in Philippians 2:6-8, he sat down on the right hand of the divine majesty as messianic sovereign, and so became or proved to be what in reality he was from eternity, superior to the angels. Τοσούτῳ - ὅσῳ so much - as. Never used by Paul. Κρείττων better, superior, rare in Paul, and always neuter and adverbial. In Hebrews thirteen times. See also 1 Peter 3:17; 2 Peter 2:21. Often in lxx. It does not indicate here moral excellence, but dignity and power. He became superior to the angels, resuming his preincarnate dignity, as he had been, for a brief period, less or lower than the angels (Hebrews 2:7). The superiority of Messiah to the angels was affirmed in rabbinical writings.

He hath by inheritance obtained (κεκληρονόμηκεν)

More neatly, as Rev., hath inherited, as a son. See Hebrews 1:2, and comp. Romans 8:17. For the verb, see on Acts 13:19, and see on 1 Peter 1:4.

More excellent (διαφορώτερον)

Διάφορος only once outside of Hebrews, Romans 12:6. The comparative only in Hebrews. In the sense of more excellent, only in later writers. Its earlier sense is different. The idea of difference is that which radically distinguishes it from κρείττων better. Here it presents the comparative of a comparative conception. The Son's name differs from that of the angels, and is more different for good.

Than they (παρ' αὐτοὺς)

Lit. beside or in comparison with them. Παρα, indicating comparison, occurs a few times in Luke, as Luke 3:13; Luke 13:2; Luke 18:4. In Hebrews always to mark comparison, except Hebrews 11:11, Hebrews 11:12.

{4} Being made so much better than the angels, as he hath by inheritance obtained a more excellent {i} name than they.

(4) Before he comes to declare the office of Christ, he sets forth the excellency of his person. First of all he shows him to be man, and that in addition he is God also.

(i) Dignity and honour.

1:4 Being made so much better than the angels. Superior to the angels.

As he hath by inheritance obtained a more excellent name than they. His superiority is shown in the greater name, which he received by inheritance; that of the Son. Our Savior has other names, but this name only is received by inheritance. This superiority is shown by the manner in which God addresses the Son. The apostle particularly shows Christ's superiority to the angels, because through angels the Jewish law was given. See Ac 7:53 Ga 3:19 Heb 2:3.

1:4 This verse has two clauses, the latter of which is treated of, Heb 1:5; the former, Heb 1:13. Such transpositions are also found in the other epistles of St. Paul, but in none so frequently as in this. The Jewish doctors were peculiarly fond of this figure, and used it much in all their writings. The apostle therefore, becoming all things to all men, here follows the same method. All the inspired writers were readier in all the figures of speech than the most experienced orators. Being - By his exaltation, after he had been lower than them, Heb 2:9. 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! As he hath by inheritance a more excellent name - Because he is the Son of God, he inherits that name, in right whereof he inherits all things His inheriting that name is more ancient than all worlds; his inheriting all things, as ancient as all things. Than they - This denotes an immense pre - eminence. The angels do not inherit all things, but are themselves a portion of the Son's inheritance, whom they worship as their Lord.

[1] angels

Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2Sam 14:20 Ps 103:20 104:4. In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form. Gen 16:1-13 21:17-19 Gen 22:11-16 31:11-13 Ex 3:2-4 Jud 2:1 6:12-16 13:3-22 See Scofield Note: "Mal 3:1". The word "angel" is used of men in Lk 7:24 Jas 2:25 Rev 1:20 2:1,8,12,18 3:1,7,14 In Rev 8:3-5. Christ is evidently meant. Sometimes angel is used of the spirit of man. Mt 18:10 Acts 12:15. Though angels are spirits Ps 104:4 Heb 1:14 power is given them to become visible in the semblance of human form. Gen 19:1 cf Gen 19:5 Ex 3:2 Num 22:22-31 Jud 2:1 6:11,22 13:3,6 1Chr 21:16,20 Mt 1:20 Lk 1:26 Jn 20:12 Acts 7:30 12:7,8, etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels. Mt 22:30 Mk 12:25. They are exceedingly numerous. Mt 26:53 Heb 12:22 Rev 5:11 Ps 68:17. The power is inconceivable. 2Ki 19:35. Their place is about the throne of God. Rev 5:11 7:11. Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers. 1Ki 19:5 Ps 34:7 91:11 Dan 6:22 Mt 2:13,19 4:11 Lk 22:43 Acts 5:19 Acts 12:7-10. From Heb 1:14 Mt 18:10 Ps 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us 1Cor 4:9 Eph 3:10 Eccl 5:6 a fact which should influence conduct. They receive departing saints. Lk 16:22. Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place. Ps 8:4,5 Heb 2:6,9 that He might lift the believer into His own sphere above angels. Heb 2:9,10. The angels are to accompany Christ in His second advent. Mt 25:31. To them will be committed the preparation of the judgment of the nations. Mt 13:30,39,41,42. See Scofield Note: "Mt 25:32". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Heb 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections. Dan 10:13,21 12:1,2 Jude 1:9 1Th 4:16. The only other angel whose name is revealed Gabriel, was employed in the most distinguished services. Dan 8:16 9:21 Lk 1:19,26.

Fallen angels. Two classes of these are mentioned:

(1) "The angels which kept not their first estate [place], but left their own habitation," are "chained under darkness," awaiting judgment. 2Pet 2:4 Jude 1:6 1Cor 6:3 Jn 5:22.

See Scofield Note: "Gen 6:4"

(2) The angels who have Satan Gen 3:1 as leader.

See Scofield Note: "Rev 20:10".

The origin of these is nowhere explicitly revealed. They may be identical with the demons.

See Scofield Note: "Mt 7:22". For Satan and his angels everlasting fire is prepared. Mt 25:41 Rev 20:10.

4. Being made . better-by His exaltation by the Father (Heb 1:3, 13): in contrast to His being "made lower than the angels" (Heb 2:9). "Better," that is, superior to. As "being" (Heb 1:3) expresses His essential being so "being made" (Heb 7:26) marks what He became in His assumed manhood (Php 2:6-9). Paul shows that His humbled form (at which the Jews might stumble) is no objection to His divine Messiahship. As the law was given by the ministration of angels and Moses, it was inferior to the Gospel given by the divine Son, who both is (Heb 1:4-14) as God, and has been made, as the exalted Son of man (Heb 2:5-18), much better than the angels. The manifestations of God by angels (and even by the angel of the covenant) at different times in the Old Testament, did not bring man and God into personal union, as the manifestation of God in human flesh does.

by inheritance obtained-He always had the thing itself, namely, Sonship; but He "obtained by inheritance," according to the promise of the Father, the name "Son," whereby He is made known to men and angels. He is "the Son of God" is a sense far exalted above that in which angels are called "sons of God" (Job 1:6; 38:7). "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. A name that no than knew but He Himself."

1:4-14 Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not been God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the name Messiah from his being anointed. Only as Man he has his fellows, and as anointed with the Holy Spirit; but he is above all prophets, priests, and kings, that ever were employed in the service of God on earth. Another passage of Scripture, Ps 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creating the world and in changing it. Christ will fold up this world as a garment, not to be abused any longer, not to be used as it has been. As a sovereign, when his garments of state are folded and put away, is a sovereign still, so our Lord, when he has laid aside the earth and heavens like a vesture, shall be still the same. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Let the thoughts of this make us watchful, diligent, and desirous of that better world. The Saviour has done much to make all men his friends, yet he has enemies. But they shall be made his footstool, by humble submission, or by utter destruction. Christ shall go on conquering and to conquer. The most exalted angels are but ministering spirits, mere servants of Christ, to execute his commands. The saints, at present, are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, instructing and comforting their souls, under Christ and the Holy Ghost. Angels shall gather all the saints together at the last day, when all whose hearts and hopes are set upon perishing treasures and fading glories, will be driven from Christ's presence into everlasting misery.