Hebrews 1:4 — What Does the “More Excellent Name” Really Mean?

“Having become as much better than the angels as the more excellent name he has inherited is better than theirs.” — Hebrews 1:4, World English Bible

Hebrews 1:4 is often cited by trinitarian commentators as evidence that Jesus possesses a divine nature equal to God. The argument typically runs like this: because Jesus inherited a “more excellent name” after his resurrection, and because he is described as the “exact imprint” of God’s nature who sits at God’s right hand, this must mean he is inherently God and not a created being. Most commentators appear to focus on the word "name" as inheriting the name of God, which, from this kind of perspective, would mean that Jesus is God Almighty.

But a closer reading of the text—and of the broader biblical context—reveals something very different.

The Meaning of the “More Excellent Name”

The verse states plainly that Jesus inherited this superior name. Inheritance implies reception, not eternal possession. The name does not apply to Jesus while Jesus was in the days of his flesh (Hebrews 5:7), for at that time he was a man, being crowned by God with a glory that is a little lower than the angels. Thus, the "name" is that which Jesus inherits after his being exalted above the angels. 1 Peter 1:20 connects this with the glory that God gave to Jesus after he had been raised from the dead. Jesus, as long as he was still in the days of his flesh, "wasn't yet glorified." (John 7:39) Thus, we conclude that "name" in Hebrews 1:4 represents the glory that Jesus received from his God after his resurrection. Nevertheless, if Jesus inherited this exalted name, then he did not possess it prior to God bestowing it upon him. This alone challenges the idea that Hebrews 1:4 is describing an eternal divine identity.

The passage simply teaches that:

• God exalted Jesus after his resurrection.
• Jesus’ new position is superior to that of the angels.
• This exaltation was granted by God, not something Jesus inherently possessed.

Scriptures that show the above: Acts 2:33; 5:31; Philippians 2:9; Ephesians 1:17-22; Hebrews 1:3; 10:12; 1 Peter 1:21; 3:22.

Nothing in the verse suggests that Jesus is Jehovah, or that Jehovah is more than one person, or that Jesus is a “person” within a triune deity. Those ideas must be imported into the text, not drawn from it.

Exalted Above Angels—But Not Above Jehovah

Since his ascension, Jesus has indeed been exalted far above all angelic dominions and authorities. Scripture repeatedly affirms this (Ephesians 1:20–22; Philippians 2:9–11; 1 Peter 3:22). Yet one exception remains: Jehovah Himself, the only true God, who is the source of all authority and power. - John 10:29; 14:28; 1 Corinthians 15:27.

Jesus’ glory is magnificent, but it is derived, not innate.

What About the “Divine Nature” in Colossians 2:9?

Some point to Colossians 2:9—“in him dwells all the fullness of the divine nature bodily”—as proof that Jesus must be God Himself, possessing what they term "divine nature". But the Greek term behind “divine” corresponds to the Hebrew El and the Greek theos, words that fundamentally denote might, power, or strength.

,

When applied to Jehovah, these terms refer to the One who is innately mighty—the Supreme Mighty One.

The words, however, can be used of others who are not Jehovah to denote special power or authority. Jesus, however, is definitely not the "one God" from whom are all. (1 Corinthians 8:6) Thus, when applied to Jesus in Colossians 1:15, this refers to the plenitude of might that God gave him bodily -- in his spiritual body -- after the resurrection.

Jesus certainly has the divine (mighty, strong) nature as God has given to him. The Bible never presents Jesus as the ultimate source of his own power. Instead, it consistently shows him receiving power, authority, and glory from his God, Jehovah. - Deuteronomy 18:15-19; Psalm 2:6-8; 45:7; 110:1,2; Isaiah 9:6,7; 11:2; 42:1; 61:1-3; Jeremiah 23:5; Ezekiel 34:23,24; 37:24; Daniel 7:13,14; Micah 5:4; Matthew 12:28; 28:18; Luke 1:32; 4:14,18; 5:17; John 3:34; 5:19,27,30; 10:18,36-38; Acts 2:22,36; 3:13-26; 10:38; Romans 1:1-4; 1 Corinthians 15:27; 2 Corinthians 13:4; Colossians 1:15,16; 2:10; Ephesians 1:3,17-23; Philippians 2:9-11; Hebrews 1:2,4,6,9; 1 Peter 3:22.

Does Hebrews 1:4 present Jesus as not a part of creation?

Some argue that Hebrews 1:4 proves Jesus cannot be part of creation because the human Jesus “became” superior to angels. But this reasoning overlooks two key points:

1. Jesus is no longer human.

If Jesus were still a man of flesh, he would remain “a little lower than the angels” (Psalm 8:5; Hebrews 2:7, 9). His resurrection transformed him into a glorious spiritual being, no longer bound to human limitations.

2. Exaltation does not negate creation.

The text does not say Jesus was never part of creation. It simply says God exalted him above all created beings. Although many attempt to make the scriptures appear to mean other than what they actually say, scripture elsewhere explicitly identifies Jesus as:

• “the firstborn of all creation” — Colossians 1:15
• “the beginning of the creation of God” — Revelation 3:14

Being exalted above creation does not erase being from creation.

Conclusion

Hebrews 1:4 beautifully highlights Jesus’ exaltation, authority, and glory—but it does not teach that Jesus is Jehovah or that God is a multi‑person being. Instead, it affirms a consistent biblical theme:

• Jehovah is the one God.
• Jesus is His exalted, firstborn Son.
• Jesus’ superior name and glory were granted to him by God, not eternally possessed.

The passage magnifies Jesus’ honor without blurring the distinction between the Son and the God who exalted him.

For links to related studies, see:

Is Jesus God?

Acts 3:15 and the “Prince of Life”: What the Passage Really Says About Jesus and God

 

Christmas, the “Birth of God,” and the Incarnation Doctrine

Matthew 28:18 - Was This God the Son Speaking?

Zechariah 12:8 -- As HaElohim, As an Angel of Jehovah

In that day shall Jehovah defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God [ha elohim], as the angel of Jehovah before them. -- Zechariah 12:8, American Standard Version.

But [Jehovah] will protect the people in Jerusalem. Even the man who trips and falls will become a great soldier like David. And the men from David’s family will be like gods—like [Jehovah]’s own angel leading the people. -- Easy-to-Read Version; We have placed "[Jehovah]" where God's Holy Name appears in the Hebrew.

On that day Yahweh will defend those who live in Jerusalem so that even those who stumble will be like David, and David’s family will be like Elohim, like the Messenger of Yahweh ahead of them. -- Names of God Bible.

In that day, Jehovah will defend the inhabitants of Jerusalem. He who is feeble among them at that day will be like David, and the house of David will be like the mighty ones, like an angel of Jehovah before them. -- Restoration Light Improved Version.

In the Hebrew, there is no definite article attached to "angel". Translators add the definite article "the" before angel, thus making it appear to refer to one specific angel, which many, based on the false teaching that there is only one "angel of Jehovah". Many would demand that this one angel is the prehuman Jesus. Many also mistakenly link "before them" to the angel spoken of in Exodus 23:20, which refers to an angel going ahead of the Israelites. Then, based on the imagined assumption that this angel is Jesus, they claim that the angel of Zechariah 12:8 is the Lord Jesus, who they usually claim to be God. They would evidently desire HaElohim to be speaking of an angel of Jehovah, although the scripture does not actually state what is being imagined and assumed. Indeed, we haven't found anything in any version of Zechariah 12:8 that calls any "angel of Jehovah" "God" (HaElohim). That thought has to read into what is stated. 

More than likely, however, HaElohim in Zechariah 12:8 is not referring to the Supreme Mighty One. It could be referring to kings, princes, in general as a class of mighty ones, "gods", similar to the way the KJV applies it in Exodus 21:6; 22:8,9,28. It is our conclusion that HaElohim in Zechariah 12:8 refers to angels, as in Psalm 8:5 (Hebrews 2:7). 

Benson states that it refers to "angels, as the word אלהים, Elohim, is rendered, Psalm 8:3". [Evidently this was meant to be Psalm 8:5] -- Benson Commentary on the Old and New Testaments.

The Hebrew does not have the linking verb, which many translations supply as "shall be" or "will be", which matches the context of "in that day", indicating the future.

With the above in mind, we believe the better rendering to the final part of the verse should be: "the house of David shall be as the mighty beings [ha elohim], as an angel of Jehovah before them." This could be seen as paralleling "an angel of Jehovah" as representative of the ELOHIM being referred to.

Many believe the house of David refers to those of old who had faith as spoken of in Hebrews 12. Antitypical, we believe it could be seen also as referring to the church, and David himself represents Jesus, as in Psalm 16:9-11 (Acts 2:25-36) and Ezekiel 34:23,24; 37:24 (John 10:11,14,16,29; Acts 3:15; 5:30), the head of the church. Every member of the church will indeed have to become like Jehovah, in God-like character. This includes all who belong to Jesus in this age (irrespective of what reward one receives), as well as the "other sheep" of the age to come. If the antitypical "house of David" is limited to Jesus and joint-heirs with him, every one of these will not only be like the mighty ones, like an angel of Jehovah who is before the house of David, but they will evidently be exalted with Jesus above these mighty angels of Jehovah, and be given all power with Jesus.

Regardless, there is no mention in this verse, or anywhere else in the Bible, of a triune God, or that the Son of God is his own God and Father. Jehovah is definitely not presented as being more than one person. 

Even if HaElohim is referring to Jehovah, it should not be understood as applying HaElohim with such a meaning to an angel of Jehovah. 

We certainly should not conclude that the house of David is actually an angel of Jehovah, but rather that the preposition, rendered as "as" or "like", designates that the house of David is to become like the ELOHIM (angels), that is, like an angel of Jehovah. The idea that the House of David is Jehovah, or a person of Jehovah, etc, certainly has to be imagined, assumed, added to, and read into what is stated. The same is true of the expression "angel of Jehovah".