1:4 having become as much better than the angels as the more excellent name he has inherited is better theirs.
This verse begins the writer’s argument as to the superiority of Christ over the angels. This is very important, for several reasons:
Firstly, the Jews believed that the Law had been given through the mediation of angels (Acts 7:53) as well as the human mediation of Moses. By demonstrating that Christ is superior to both of these, he will set the stage to later demonstrate that the covenant enacted through Christ is greater than the old Covenant.
Secondly, the culture of the day, both Jewish and Gentile, saw angels as having a central and vital role in spiritual life. Some of the Jewish rabbis even taught that when God, in Genesis 1:26, said, “Let us make man in our own image,” He was consulting with the angelic council, and that they were part of the creation process. The pagan religions conferred upon angels a kind of demi-god status.
Thirdly, at least some level of worship of angels was considered acceptable, even among the Jews (although they would only be worshiped as messengers and representatives of God, not in their own right.) Paul warns against this in Colossians 2:18. It was clearly understood, however, that the angels themselves worshiped only God. Thus, by establishing that Christ receives the worship of angels, the writer is subtly establishing the divinity of Christ.
The word “better” used at the beginning of this verse is not talking about moral excellence, but about Christ’s position – He who once was made ” a little lower than the angels” (see 2:7 and Psalm 8:5) has now been exalted far above them.
Of course, this does not in any way negate the fact that, in His pre-incarnate state, He was eternally higher than the angels. However, Hebrews is not just about the essential divinity of Christ, but about His work as man and the effects of that work. In verse 3, it was as a result of His effective dealing with sin that He was exalted to the right hand of the Father. It is in this exaltation that He has been placed far above every angel.
Although the writer does not make the point here, we can understand that this includes the fallen angels as well as the holy angels. In fact, if Christ is exalted above those angels who have maintained a holy state, how much more is He above those who have fallen! When we face the attacks of the enemy, it is easy to feel overwhelmed by his power. At those times we need to remember that Christ is exalted above him.
The second “better” in this verse, referring to the Name that Christ has received, is a different Greek word, and means “more excellent”. Not only has He been given a higher position than any angel, He has been given a more excellent name.
In ancient times, a name was far more than a “handle.” A person’s name embodied all that person was, his character and destiny, and also carried the authority of the person himself. Thus, in many places through Scripture, we see God change the name of an individual to more accurately reflect his potential and destiny. In saying that Christ’s name is more excellent than that of angels, the writer is saying that everything about Christ’s character is more excellent, and that His authority is greater.
There is a parallel here with Philippians 2:9-11, and as in those verses the writer does not spell out what the “Name” is. It cannot be simply Jesus, for then and now many people in the world are called by that name. In fact, even Barabbas, the terrorist who was set free rather than Christ at the time of the crucifixion, bore the first name Jesus. Neither can it be Christ, for Jesus Himself said that many false Christs would rise up. Whilst there is a good case for the full title of the Lord Jesus Christ as the Name given for the use of believers, the writer here seems to have something different in mind. Here the Name is not about His relationship with His followers, but about that with His Father. Here, the Name above all names is “Son.”
A word needs to be said about the term “inheritance.” In the Greek, this does not imply simply something received after the death of a benefactor, but something obtained from another rather than taken for oneself.
v. 5. For to which of the angels did he say at any time, “You are my Son. Today I have become your father?” and again, “I will be to him a Father, and he will be to me a Son?”
Unfortunately, some of the cults have picked up on this verse and tried to use it to say that Jesus was not the eternal Son of God, but only became God’s Son at a particular time in His ministry (some say at His baptism, some at His resurrection.) Thus they relegate Him to the position of an adopted son, and vastly inferior to the Father.
The writer, however, has made it abundantly clear in the preceding verses that Christ is in every way equal to the Father, sharing fully His nature and His power. He has for all eternity been God the Son.
Yet there was a point at which God the Son had to become the Son of God. In ancient times, when a king was appointing his son as his heir and therefore as ruler over the kingdom, a ceremony would take place in which the heir apparent was publicly declared as the true son of the king and rightful heir of the kingdom. (See 1 Kings 1:7-40).
Both the Old Testament passages quoted here refer to this. The first is from Psalm 2:7. Although the rabbis at times interpreted the “son” here as Aaron, David or even the nation of Israel, as we read this Psalm in the light of the New Testament it is clearly messianic. Verse 6, immediately before the verse quoted in Hebrews, says, “I have installed My king on Zion, My holy hill.” The Father has declared Christ as Son, and appointed Him as King over the kingdom.
The second quotation in the verse comes from two Old Testament passages, 2 Samuel 7:11-16 and 1Chronicles 17:10-14. Both record the word of the Lord to David, telling him that he was not the one to build a house for the Lord, but that the Lord would build him a “house” through his son. There is a very interesting difference between the two passages. The first clearly refers to David’s immediate, natural son, Solomon. It speaks of God punishing him if he does wrong. The second, however, is obviously messianic. It makes no mention of sin and punishment, but rather declares that “I will set him over my house and my kingdom forever. His throne will be established forever.” Obviously, such a promise could not be applied to any earthly king! Here again, because of his relationship with the father, the son is established as legitimate ruler over the kingdom.
The Bible does at times refer to both angels and people as “sons” of God. Nowhere, however, does it confer upon any individual apart from Christ this unique form of sonship, which is about both relationship and inheritance. Christ alone is God the Son, and in this unique sense Christ alone is the Son of God.