Parallel Bible VersionsNASB/KJV Study BibleGreek Bible Study Tools

Hebrews 1:4

New American Standard Bible (NASB ©1995) [2]
— having become as much better than the angels, as He has inherited a more excellent name than they.
King James Version (KJV 1769) [2]
— Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
English Revised Version (ERV 1885)
— having become by so much better than the angels, as he hath inherited a more excellent name than they.
American Standard Version (ASV 1901) [2]
— having become by so much better than the angels, as he hath inherited a more excellent name than they.
Webster's Revision of the KJB (WEB 1833)
— Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
Darby's Translation (DBY 1890)
— taking a place by so much better than the angels, as he inherits a name more excellent than they.
Rotherham's Emphasized Bible (EBR 1902)
— By so much becoming superior to the messengers, by as much as, going beyond them, he hath inherited a more distinguished name.
Young's Literal Translation (YLT 1898)
— having become so much better than the messengers, as he did inherit a more excellent name than they.
Douay-Rheims Challoner Revision (DR 1750)
— Being made so much better than the angels as he hath inherited a more excellent name than they.
Geneva Bible (GNV 1560)
— And is made so much more excellent then the Angels, in as much as hee hath obteined a more excellent Name then they.
Original King James Bible (AV 1611) [2]
— Being made so much better then the Angels, as hee hath by inheritance obtained a more excellent Name then they.
Lamsa Bible (1957)
— And he is altogether greater than the angels, just as the name he has inherited is a more excellent name than theirs.
John Etheridge Peshitta-Aramaic NT (1849)
— And this (person) is altogether more excellent than the angels, by so much as the name he hath inherited (is) more excellent than theirs.
James Murdock Peshitta-Aramaic NT (1852)
— And he is altogether superior to the angels, as he hath also inherited a name which excelleth theirs.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Being made 1096
{1096} Prime
γίνομαι
ginomai
{ghin'-om-ahee}
A prolonged and middle form of a primary verb; to cause to be ('gen' -erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.).
z5637
<5637> Grammar
Tense - Second Aorist (See G5780)
Voice - Middle Deponent (See G5788)
Mood - Participle (See G5796)
Count - 137
so much 5118
{5118} Prime
τοσοῦτος
tosoutos
{tos-oo'-tos}
From τόσος [[tosos]] (so much; apparently from G3588 and G3739) and G3778 (including its variations); so vast as this, that is, such (in quantity, amount, number or space).
better x2909
(2909) Complement
κρείττων
kreitton
{krite'-tohn}
Comparative of a derivative of G2904; stronger, that is, (figuratively) better, that is, nobler.
than y2909
[2909] Standard
κρείττων
kreitton
{krite'-tohn}
Comparative of a derivative of G2904; stronger, that is, (figuratively) better, that is, nobler.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
angels, 32
{0032} Prime
ἄγγελος
aggelos
{ang'-el-os}
From ἀγγέλλω [[aggello]] (probably derived from G0071; compare G0034; to bring tidings); a messenger; especially an 'angel'; by implication a pastor.
as 3745
{3745} Prime
ὅσος
hosos
{hos'-os}
By reduplication from G3739; as (much, great, long, etc.) as.
he hath by inheritance obtained 2816
{2816} Prime
κληρονομέω
kleronomeo
{klay-ron-om-eh'-o}
From G2818; to be an heir to (literally or figuratively).
z5758
<5758> Grammar
Tense - Perfect (See G5778)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 516
a more excellent 1313
{1313} Prime
διάφορος
diaphoros
{dee-af'-or-os}
From G1308; varying; also surpassing.
name 3686
{3686} Prime
ὄνομα
onoma
{on'-om-ah}
From a presumed derivative of the base of G1097 (compare G3685); a 'name' (literally or figuratively), (authority, character).
than 3844
{3844} Prime
παρά
para
{par-ah'}
A primary preposition; properly near, that is, (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with (local [especially beyond or opposed to] or causal [on account of]). In compounds it retains the same variety of application.
they. 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Jamieson-Fausset-Brown Commentary

Hebrews 1:4

_ _ Being made ... better — by His exaltation by the Father (Hebrews 1:3, Hebrews 1:13): in contrast to His being “made lower than the angels” (Hebrews 2:9). “Better,” that is, superior to. As “being” (Hebrews 1:3) expresses His essential being so “being made” (Hebrews 7:26) marks what He became in His assumed manhood (Philippians 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 (Hebrews 1:4-14) as God, and has been made, as the exalted Son of man (Hebrews 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; Job 38:7). “The fullness 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, Revelation 19:12. A name that no than knew but He Himself.

Matthew Henry's Commentary

Hebrews 1:4-14

_ _ The apostle, having proved the pre-eminence of the gospel above the law from the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to show that he is much superior not only to the prophets, but to the angels themselves. In this he obviates an objection that the Jewish zealots would be ready to make, that the law was not only delivered by men, but ordained by angels (Galatians 3:19), who attended at the giving forth of the law, the hosts of heaven being drawn forth to attend the Lord Jehovah on that awful occasion. Now the angels are very glorious beings, far more glorious and excellent than men; the scripture always represents them as the most excellent of all creatures, and we know of no being but God himself that is higher than the angels; and therefore that law that was ordained by angels ought to be held in great esteem. To take off the force of this argument, the penman of this epistle proceeds to state the comparison between Jesus Christ and the holy angels, both in nature and office, and to prove that Christ is vastly superior to the angels themselves: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Here observe,

_ _ I. The superior nature of Christ is proved from his superior name. The scripture does not give high and glorious titles without a real foundation and reason in nature; nor would such great things have been said of our Lord Jesus Christ if he had not been as great and excellent as those words import. When it is said that Christ was made so much better than the angels, we are not to imagine that he was a mere creature, as the angels are; the word genomenos, when joined with an adjective, is nowhere to be rendered created, and here may very well be read, being more excellent, as the Syriac version hath it. We read ginesth ho Theos althslet God be true, not made so, but acknowledged to be so.

_ _ II. The superiority of the name and nature of Christ above the angels is declared in the holy scriptures, and to be deduced thence. We should have known little or nothing either of Christ or of the angels, without the scriptures; and we must therefore be determined by them in our conceptions of the one and the other. Now here are several passages of scripture cited, in which those things are said of Christ that were never said of the angels.

_ _ 1. It was said of Christ, Thou art my Son, this day have I begotten thee (Psalms 2:7), which may refer to his eternal generation, or to his resurrection, or to his solemn inauguration into his glorious kingdom at his ascension and session at the right hand of the Father. Now this was never said concerning the angels, and therefore by inheritance he has a more excellent nature and name than they.

_ _ 2. It was said concerning Christ, but never concerning the angels, I will be to him a Father, and he shall be to me a Son; taken from 2 Samuel 7:14. Not only, “I am his Father, and he is my Son, by nature and eternal promanation;” but, “I will be his Father, and he shall be my Son, by wonderful conception, and this his son-ship shall be the fountain and foundation of every gracious relation between me and fallen man.”

_ _ 3. It is said of Christ, When God bringeth his First-begotten into the world, let all the angels of God worship him; that is, when he is brought into this lower world, at his nativity, let the angels attend and honour him; or when he is brought into the world above, at his ascension, to enter upon his mediatorial kingdom, or when he shall bring him again into the world, to judge the world, then let the highest creatures worship him. God will not suffer an angel to continue in heaven who will not be in subjection to Christ, and pay adoration to him; and he will at last make the fallen angels and wicked men to confess his divine power and authority and to fall before him. Those who would not have him to reign must then be brought forth and slain before him. The proof of this is taken out of Psalms 97:7, Worship him, all you gods, that is, “All you that are superior to men, own yourselves to be inferior to Christ in nature and power.”

_ _ 4. God has said concerning Christ, Thy throne, O God, is forever and ever, etc., Hebrews 1:8-12. But of the angels he has only said that he hath made them spirits, and his ministers a flame of fire, Hebrews 1:7. Now, upon comparing what he here says of the angels with what he says to Christ, the vast inferiority of the angels to Christ will plainly appear.

_ _ (1.) What does God say here of the angels? He maketh his angels spirits, and his ministers a flame of fire. This we have in Psalms 104:4, where it seems to be more immediately spoken of the winds and lightning, but is here applied to the angels, whose agency the divine Providences makes use of in the winds, and in thunder and lightnings. Observe, [1.] The office of the angels: they are God's ministers, or servants, to do his pleasure. It is the glory of God that he has such servants; it is yet more so that he does not need them. [2.] How the angels are qualified for this service; he makes them spirits and a flame of fire, that is, he endows them with light and zeal, with activity and ability, readiness and resolution to do his pleasure: they are no more than what God has made them to be, and they are servants to the Son as well as to the Father. But observe,

_ _ (2.) How much greater things are said of Christ by the Father. Here two passages of scripture are quoted.

_ _ [1.] One of these is out of Psalms 45:6, Psalms 45:7, where God declares of Christ, First, His true and real divinity, and that with much pleasure and affection, not grudging him that glory: Thy throne, O God. Here one person calls another person God, O God. And, if God the Father declares him to be so, he must be really and truly so; for God calls persons and things as they are. And now let who will deny him to be essentially God at their peril, but let us own and honour him as God; for, if he had not been God, he had never been fit to have done the Mediator's work nor to have worn the Mediator's crown. Secondly, God declares his dignity and dominion, as having a throne, a kingdom, and a sceptre of that kingdom. He has all right, rule, authority, and power, both as the God of nature, grace, and glory, and as Mediator; and so he is fully adequate to all the intents and purposes of his mediatorial kingdom. Thirdly, God declares the eternal duration of the dominion and dignity of Christ, founded upon the divinity of his person: Thy throne, O God, is for ever and ever, from everlasting to everlasting, through all the ages of time, maugre all the attempts of earth and hell to undermine and overthrow it, and through all the endless ages of eternity, when time shall be no more. This distinguishes Christ's throne from all earthly thrones, which are tottering, and will at length tumble down; but the throne of Christ shall be as the days of heaven. Fourthly, God declares of Christ the perfect equity of his administration, and of the execution of his power, through all the parts of his government: A sceptre of righteousness is the sceptre of thy kingdom, Hebrews 1:8. He came righteously to the sceptre, and he uses it in perfect righteousness; the righteousness of his government proceeds from the righteousness of his person, from an essential eternal love of righteousness and hatred of iniquity, not merely from considerations of prudence or interest, but from an inward and immovable principle: Thou lovest righteousness and hatest iniquity, Hebrews 1:9. Christ came to fulfil all righteousness, to bring in an everlasting righteousness; and he was righteous in all his ways and holy in all his works. He has recommended righteousness to men, and restored it among them, as a most excellent and amiable thing. He came to finish transgression, and to make an end of sin as a hateful as well as hurtful thing. Fifthly, God declares of Christ how he was qualified for the office of Mediator, and how he was installed and confirmed in it (Hebrews 1:9): Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 1. Christ has the name Messiah from his being anointed. God's anointing of Christ signifies both his qualifying him for the office of the Mediator with the Holy Spirit and all his graces, and likewise his inauguration of him into the office, as prophets, priests, and kings, were by anointing. God, even thy God, imports the confirmation of Christ in the office of Mediator by the covenant of redemption and peace, that was between the Father and the Son. God is the God of Christ, as Christ is man and Mediator. 2. This anointing of Christ was with the oil of gladness, which signifies both the gladness and cheerfulness with which Christ undertook and went through the office of Mediator (finding himself so absolutely sufficient for it), and also that joy which was set before him as the reward of his service and sufferings, that crown of glory and gladness which he should wear for ever after the suffering of death. 3. This anointing of Christ was above the anointing of his fellows: God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Who are Christ's fellows? Has he any equals? Not as God, except the Father and Spirit, but these are not here meant. As man, however, he has his fellows, and as an anointed person; but his unction is beyond all theirs. (1.) Above the angels, who may be said to be his fellows, as they are the sons of God by creation, and God's messengers, whom he employs in his service. (2.) Above all prophets, priests, and kings, that ever were anointed with oil, to be employed in the service of God on earth. (3.) Above all the saints, who are his brethren, children of the same father, as he was a partaker with them of flesh and blood. (4.) Above all those who were related to him as man, above all the house of David, all the tribe of Judah, all his brethren and kinsmen in the flesh. All God's other anointed ones had only the Spirit in a certain measure; Christ had the Spirit above measure, without any limitation. None therefore goes through his work as Christ did, none takes so much pleasure in it as Christ does; for he was anointed with the oil of gladness above his fellows.

_ _ [2.] The other passage of scripture in which is the superior excellence of Christ to the angels is taken out of Psalms 102:25-27, and is recited in Hebrews 1:10-12, where the omnipotence of the Lord Jesus Christ is declared as it appears both in creating the world and in changing it.

_ _ First, In creating the world (Hebrews 1:10): And thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands. The Lord Christ had the original right to govern the world, because he made the world in the beginning. His right, as Mediator, was by commission from the Father. His right, as God with the Father, was absolute, resulting from his creating power. This power he had before the beginning of the world, and he exerted it in giving a beginning and being to the world. He must therefore be no part of the world himself, for then he must give himself a beginning. He was pro pantnbefore all things, and by him all things consist, Colossians 1:17. He was not only above all things in condition, but before all things in existence; and therefore must be God, and self-existent. He laid the foundations of the earth, did not only introduce new forms into pre-existent matter, but made out of nothing the foundations of the earth, the primordia rerum — the first principles of things; he not only founded the earth, but the heavens too are the work of his hands, both the habitation and the inhabitants, the hosts of heaven, the angels themselves; and therefore he must needs be infinitely superior to them.

_ _ Secondly, In changing the world that he has made; and here the mutability of this world is brought in to illustrate the immutability of Christ. Observe, 1. This world is mutable, all created nature is so; this world has passed through many changes, and shall pass through more; all these changes are by the permission and under the direction of Christ, who made the world (Hebrews 1:11, Hebrews 1:12): They shall perish, they shall all wax old as doth a garment; as a vesture shalt thou fold them up, and they shall be changed. This our visible world (both the earth and visible heavens) is growing old. Not only men and beasts and trees grow old, but this world itself grows old, and is hastening to its dissolution; it changes like a garment, has lost much of its beauty and strength; it grew old betimes on the first apostasy, and it has been waxing older and growing weaker ever since; it bears the symptoms of a dying world. But then its dissolution will not be its utter destruction, but its change. Christ will fold up this world as a garment not to be abused any longer, not to be any longer so used as it has been. 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. We look for new heavens and a new earth, wherein dwelleth righteousness. Let the consideration of this wean us from the present world, and make us watchful, diligent, and desirous of that better world, and let us wait on Christ to change us into a meetness for that new world that is approaching; we cannot enter into it till we be new creatures. 2. Christ is immutable. Thus the Father testifies of him, Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and today, and for ever, and the same to his people in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal: his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail and our days are hastening to an end. Christ lives to take care of us while we live, and of ours when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.

_ _ III. The superiority of Christ to the angels appears in this that God never said to the angels what he has said to Christ, Hebrews 1:13, Hebrews 1:14.

_ _ 1. What has God said to Christ? He has said, “Sit thou at my right hand, till I make thy enemies thy footstool, Psalms 110:1. Receive thou glory, dominion, and rest; and remain in the administration of thy mediatorial kingdom until all thy enemies shall either be made thy friends by conversion or thy footstool.” Note, (1.) Christ Jesus has his enemies (would one think it?), enemies even among men — enemies to his sovereignty, to his cause, to his people; such as will not have him to reign over them. Let us not think it strange then if we have our enemies. Christ never did any thing to make men his enemies; he has done a great deal to make them all his friends and his Father's friends, and yet he has his enemies. (2.) All the enemies of Christ shall be made his footstool, either by humble submission and entire subjection to his will casting themselves down at his feet, or by utter destruction; he shall trample upon those who continue obstinate, and shall trample over them. (3.) God the Father has undertaken for this, and he will see it done, yea, he will himself do it; and, though it be not done presently, it shall certainly be done, and Christ waits for it,; and so must Christians wait till God has wrought all their works in them, for them, and by them. (4.) Christ shall go on to rule and reign till this be done; he shall not leave any of his great designs unfinished, he shall go on conquering and to conquer. And it becomes his people to go on in their duty, being what he would have them to be, doing what he would have them to do, avoiding what he would have them to avoid, bearing what he would have them to bear, till he make them conquerors and more than conquerors over all their spiritual enemies.

_ _ 2. What has God said to the angels? He never said to them, as he said to Christ, Sit you at my right hand; but he has said of them here that they are ministering spirits, sent forth to minister for those who shall be heirs of salvation. Note, (1.) What the angels are as to their nature: they are spirits, without bodies or inclination to bodies, and yet they can assume bodies, and appear in them, when God pleases. They are spirits, incorporeal, intelligent, active, substances; they excel in wisdom and strength. (2.) What the angels are as to their office: they are ministering spirits. Christ, as Mediator, is the great minister of God in the great work of redemption. The Holy Spirit is the great minister of God and Christ in the application of this redemption. Angels are ministering spirits under the blessed Trinity, to execute the divine will and pleasure; they are the ministers of divine Providence. (3.) The angels are sent forth for this end — to minister to those who shall be the heirs of salvation. Here observe, [1.] The description given of the saints — they are heirs of salvation; at present they are under age, heirs, not inheritors. They are heirs because they are children of God; if children, then heirs. Let us make sure that we are children by adoption and regeneration, having made a covenant-resignation of ourselves to God, and walking before him in a gospel-conversation, and then we are heirs of God, and joint-heirs with Christ. [2.] The dignity and privilege of the saints — the angels are sent forth to minister for them. Thus they have done in attending and acting at the giving forth of the law, in fighting the battles of the saints, in destroying their enemies. They still minister for them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, pitching their tents about theirs, instructing, quickening, and comforting their souls under Christ and the Holy Ghost; and thus they shall do in gathering all the saints together at the last day. Bless God for the ministration of angels, keep in God's way, and take the comfort of this promise, that he will give his angels charge over you, to keep you in all your ways. They shall bear you up in their hands, lest you dash your feet against a stone, Psalms 91:11, Psalms 91:12.

John Wesley's Explanatory Notes

Hebrews 1:4

This verse has two clauses, the latter of which is treated of, Hebrews 1:5; the former, Hebrews 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, Hebrews 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.

Geneva Bible Translation Notes

Hebrews 1:4

(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.

Cross-Reference Topical ResearchStrong's Concordance
so:

Hebrews 1:9 Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows.
Hebrews 2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
Ephesians 1:21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Colossians 1:18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence.
Colossians 2:10 And ye are complete in him, which is the head of all principality and power:
2 Thessalonians 1:7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
Revelation 5:11-12 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; ... Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

by:

Psalms 2:7-8 I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee. ... Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession.
Philippians 2:9-11 Wherefore God also hath highly exalted him, and given him a name which is above every name: ... And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
Random Bible VersesNew Quotes



Chain-Reference Bible SearchCross References with Concordance

Ps 2:7. Ep 1:21. Php 2:9. Col 1:18; 2:10. 2Th 1:7. He 1:9; 2:9. 1P 3:22. Rv 5:11.

Newest Chat Bible Comment
Comment HereExpand User Bible CommentaryComplete Biblical ResearchComplete Chat Bible Commentary
Recent Chat Bible Comments