Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they.
All Commentaries on Hebrews 1:4 Go To Hebrews 1
John Chrysostom
AD 407
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 has 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 does 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 comes after me, is preferred before me John 1:15-30, 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 has obtained by inheritance a more excellent name than they. Do you see 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 discourses from the less and sometimes from the better; wishing both to establish the economy, and also to teach about the incorruptible nature.
4. Since then He has purged our sins, let us continue pure; and let us receive no stain, but preserve the beauty which He has implanted in us, and His comeliness undefiled and pure, not having spot or wrinkle or any such thing. Ephesians 5:27 Even little sins are a spot and a wrinkle, such a thing, I mean, as Reproach, Insult, Falsehood.
Nay, rather not even are these small, but on the contrary very great: yea so great as to deprive a man even of the kingdom of Heaven. How, and in what manner? He that calls his brother fool, is in danger (He says) of hellfire. Matthew 5:22 But if it be so with him who calls a man fool, which seems to be the slightest of all things, and rather mere children's talk; what sentence of punishment will not he incur, who calls him malignant and crafty and envious, and casts at him ten thousand other reproaches? What more fearful than this?
Now suffer, I beseech you, the word [of exhortation]. For if he that does [anything] to one of the least, does it to Him Matthew 25:40, and he that does it not to one of the least does it not to Him Matthew 25:45, how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For refrain, it is said, your tongue from evil. Psalm 34:13 For God gave it not that we should speak evil, that we should revile, that we should calumniate one another; but to sing hymns to God withal, to speak those things which give grace to the hearers Ephesians 4:29, things for edification, things for profit.
Have you spoken evil of a man? What is your gain, entangling yourself in mischief together with him? For you have obtained the reputation of a slanderer. For there is not any, no not any evil, which stops at him that suffers it, but it includes the doer also. As for instance, the envious person seems indeed to plot against another, but himself first reaps the fruit of his sin, wasting and wearing himself away, and being hated of all men. The cheat deprives another of his money; yea and himself too of men's good will: and causes himself to be evil spoken of by all men. Now reputation is much better than money, for the one it is not easy to wash out, whereas it is easy to gain possession of the other. Or rather, the absence of the one does no hurt to him that wants it; but the absence of the other makes you reproached and ridiculed, and an object of enmity and warfare to all.
The passionate man again first punishes and tears himself in pieces, and then him with whom he is angry.
Just so the evil speaker disgraces first himself and then him who is evil-spoken of: or, it may be, even this has proved beyond his power, and while he departs with the credit of a foul and detestable kind of person, he causes the other to be loved the more. For when a man hearing a bad name given him, does not requite the giver in the same kind, but praises and admires, he does not praise the other, but himself. For I before observed that, as calumnies against our neighbors first touch those who de vise the mischief, so also good works done towards our neighbors, gladden first those who do them. The parent either of good, or evil, justly reaps the fruit of it first himself. And just as water, whether it be brackish or sweet, fills the vessels of those who resort to it, but lessens not the fountain which sends it forth; so surely also, both wickedness and virtue, from whatever person they proceed, prove either his joy or his ruin.
So far as to the things of this world; but what speech may recount the things of that world, either the goods or the evils? There is none. For as to the blessings, they surpass all thought, not speech only; for their opposites are expressed indeed in terms familiar to us. For fire, it is said, is there, and darkness, and bonds, and a worm that never dies. But this represents not only the things which are spoken of, but others more intolerable. And to convince you, consider at once this first: if it be fire, how is it also darkness? Do you see how that fire is more intolerable than this? For it has no light. If it be fire, how is it forever burning? Do you see how something more intolerable than this happens? For it is not quenched. Yea, therefore it is called unquenchable. Let us then consider how great a misery it must be, to be forever burning, and to be in darkness, and to utter unnumbered groanings, and to gnash the teeth, and not even to be heard. For if here any one of those ingeniously brought up, should he be cast into prison, speaks of the mere ill savor, and the being laid in darkness, and the being bound with murderers, as more intolerable than any death: think what it is when we are burning with the murderers of the whole world, neither seeing nor being seen, but in so vast a multitude thinking that we are alone. For the darkness and gloom does not allow our distinguishing those who are near to us, but each will burn as if he were thus suffering alone. Moreover, if darkness of itself afflicts and terrifies our souls, how then will it be when together with the darkness there are likewise so great pains and burnings?
Wherefore I entreat you to be ever revolving these things with yourselves, and to submit to the pain of the words, that we may not undergo the punishment of the things. For assuredly, all these things shall be, and those whose doings have deserved those chambers of torture no man shall rescue, not father, nor mother, nor brother. For a brother redeems not, He says; shall a man redeem? Psalm 49:7, Septuagint, though he have much confidence, though he have great power with God. For it is He Himself who rewards every one according to his works, and upon these depends our salvation or punishment.
Let us make then to ourselves friends of the mammon of unrighteousness Luke 16:9, that is: Let us give alms; let us exhaust our possessions upon them, that so we may exhaust that fire: that we may quench it, that we may have boldness there. For there also it is not they who receive us, but our own work: for that it is not simply their being our friends which can save us, learn from what is added. For why did He not say, Make to yourselves friends, that they may receive you into their everlasting habitations, but added also the manner? For saying, of the mammon of unrighteousness, He points out that we must make friends of them by means of our possessions, showing that mere friendship will not protect us, unless we have good works, unless we spend righteously the wealth unrighteously gathered.
Moreover, this our discourse, of Almsgiving I mean, fits not only the rich, but also the needy. Yea even if there be any person who supports himself by begging, even for him is this word. For there is no one, so poverty-stricken, however exceeding poor he may be, as not to be able to provide two mites. Luke 21:2 It is therefore possible that a person giving a small sum from small means, should surpass those who have large possessions and give more; as that widow did. For not by the measure of what is given, but by the means and willingness of the givers is the extent of the alms-deed estimated. In all cases the will is needed, in all, a right disposition; in all, love towards God. If with this we do all things, though having little we give little, God will not turn away His face, but will receive it as great and admirable: for He regards the will, not the gifts: and if He see that to be great, He assigns His decrees and judges accordingly, and makes them partakers of His everlasting benefits.
Which may God grant us all to obtain, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.
