(4) Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. (5) For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? (6) And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. (7) And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
We shall have occasion in the next Chapter, somewhat more particularly to treat of the nature of Angels, when we come to speak of the Son of God, passing by the nature of Angels, to take upon him the seed of Abraham. I therefore for the present pass it by, with only just observing, that the superiority of the Son of God in our Nature, God and Man, to that of Angels is evident, from every part of scripture, and with the most decided testimony. A few of the prominent points, in this Chapter, explained by other portions in the word of God, will set this matter in a clear light.
First. It is here said, that he hath by inheritance obtained a more excellent name than they: that is, than Angels. Now by inheritance, it should be observed, that as Son of God, one with the Father over all God blessed forever; his inheritance is his, by right, and not acquired, or given. But as heir of all things to which he is appointed as God-Man-Mediator, here in this sense, he hath obtained this dignity, and which is infinitely above all Angels. His Godhead confers to his human nature a dignity, infinitely superior to Angels. For such things can never he spoken of them; neither can any of them be called heir of all things.
Secondly. We not only hear God's command issuing from the throne, when he bringeth in the first begotten into the world, or Angels to worship him; but we have on scripture record, an account of their adoration of Christ, as God-Man-Mediator. Isaiah the Prophet hath given the relation of a vision, which he saw of the kind. And that there might be no misapprehension concerning whose glory it was. John the Apostle declared the glory the prophet saw, was the glory of Christ. Compare Isaiah 6:1 with John 12:41. And we have another account to the same purport, Revelation 5:11-13
Thirdly. Christ is expressly declared to be, not only the Creator of all things, visible, and invisible; whether thrones, or dominions, or principalities, or powers; but he is said to be the head of them, and they are all subject unto him. Compare Colossians 1:16 with 1 Peter 3:22. So that they are his ministering servants; and, as the several principles of fire and lightening, and winds; and tempests, are directed by Him, in their agency: so it is said, that he maketh his angels spirits, and his ministers a flame of fire.
And all these things are said in a way, so immediately directed for the exaltation of Christ, in opposition to Angels; that it is demanded by way of question, When, or where, are Angels so distinguished? To which of the Angels, (said the Lord) at any time; Thou art my Son: this day have I begotten thee? To which the answer must be, yea, and is implied in the very question: to none of them! Of whom among them did ever God say, I will to him a Father, and he shall be to me a Son? To not a single creature of them. So that while God is the head of dominion to Angels; in Christ alone, is he united by nature. And therefore Christ is by so much better than the Angels, in that he hath, as God an inheritance of his own, underived; and as God-Man, an obtained inheritance, as being appointed heir of all things. See Hebrews 2:1 throughout.