Hebrews 1:4-9
⁴ Having become so much better than the angels, as He has 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 of angels he saith, Who maketh his angel’s spirits, and his ministers a flame fire. ⁸ But unto the Son he saith, thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of thy kingdom. ⁹ Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

THE SON EXALTED ABOVE ANGELS
HEBREWS 1:4-9

Vs. 4 Having become so much better than the angels, as He has by inheritance obtained a more excellent name than they. The Lord Jesus Christ, who in respect of HIS divine nature was always infinitely and incomparably Himself more excellent than all the angels, after His humiliation in the assumption of human nature, with the sufferings and temptation that He underwent, upon HIs resurrection was exalted into a condition of glory, power, authority, excellency, and entrusted with power over them, as the Apostle here informs us. How much better He is than the angels we shall see in the instances given of it in the verses ensuing. When God said to Him, thou art My Son, He thereby declared His state and condition to be far above that of the angels. He gave Him a more excellent name than they. This name He inherited—He obtained it by inheritance. As He was made heir of all things, so He inherited a more excellent name than the angels. He had this name denoting His glory and excellency, by inheritance—a heritage designed for Him and given unto Him in the counsel, will and good pleasure of God.

Vs, 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? The Apostle insists upon the peculiar importance of this name Son unto the Lord Jesus; also upon the reason thereof this day have I begotten Thee. The appropriation of this name to Him in the manner expressed proves His dignity and preeminence over the angels. Had He not been so the Son of God, as never any angel or other creature was, He had never been called so in such a way as they are never called. And again, I will be to him a Father, and he shall be to me a Son. These words are taken from the answer returned from God unto David by Nathan, upon his resolution to build him a house. Both Solomon and the Lord Jesus Christare intended in these words, Solomon literally and typically, the Lord Jesus Christ principally and mystically. They express the eternal, unchangeable love which the Father bore unto the Son, grounded on the relationship of Father and Son. The declaration of Crist to be the Son of God revealed it. It is the Father’s design in all things to glorify His Son.

Vs. 6 And again, when he bringeth in the first born into the world, He says: let all the angels of God worship Him. And again . . . He saith this is another proof of the excellency of Jesus Christ above the angels. He says when he bringeth in the first born into the world. Into the habitable world or earth, with them that dwell upon it. Into this world Christ was brought by His Father, by whose appointment He is intrusted with the whole inheritance of heaven and earth, and authority to dispose of it , that He might give out portions to all the rest Of God’s family of whom He is, and is called the firstborn. And: let all the angels of God worship Him. This is the command of God, He says, observe:

1. That the authority of God speaking in the Scriptures is that alone which Divine faith rests upon and is to be resolved into, He says;
2. That for the begetting, strengthening, and increasing of our faith, it is useful to have fundamental truths confirmed by many testimonies of Scripture, And again . . . He saith;
3. That the whole creation of God hath a great concernment in God’s bringing forth Christ into the world, and exaltation in His kingdom;
4. That the command of God is the ground and reason for all religious worship. The angels are to worship the Lord Christ, the Mediator, and the ground for their doing so is God’s command; He says: Let all the angels of God worship Him;
5. Great is the Church’s security and honor when the head of it is worshipped by all the angels in heaven;
6. That it can be no duty of the saints of the New Testament to worship angels who are their fellow servants in the worship of Jesus Christ.

Vs. 7 And of the angels He says, Who makes his angel’s spirits, and his ministers a flame of fire.  The Apostle sows us the dignity, honor, and employment of the angels, on which he preferred Christ before them. He makes then speedy, spiritual, agile, powerful, quickly, and efficiently accomplishing the work appointed them. This is the testimony of the Holy Spirit concerning angels; but now saith the Apostle, consider His testimony concerning the Son. He calls Him God and ascribes to Him a throne and a kingdom. Observe, 1. That all our conceptions of the angels,–their nature, office, and work—is to be regulated by the Scripture; this will keep us to that becoming sobriety in things above, which the Scriptures greatly commends; and this alone can bring us unto any certainly an truth. 2. That the glory, honor, and exaltation of angels lies in their subservience to the providence of God.  It lies not so much in their nature, as in their work and service. Their readiness and ability to serve the providence of God is their glory. This service they perform, either in the communication of protection and blessing to the Church, or in the execution and judgments of God against His enemies; and this is a very glorious manner, with great power, wisdom, and uncontrollable efficacy. Now if this is to be the great glory of angels, and we poor worms of this earth are invited, as we are unto a participation with them therein, what unspeakable folly will it be if we be found negligent in laboring to attain thereunto. Our future glory consists in this, that we shall be made like unto angels; and our way towards it is to do the will of our Father on earth as it is done by them in haven. But we must treat of these things when we come to the last verse of this chapter.

Vs. 8  But unto the Son he saith, thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of thy kingdom.  We must keep in view the Apostles design, but unto the Son he saith, thy throne, O God, is for ever and ever. That design is to show that He whom they saw for a time made lower than the angels (chapter 2:9) was yet in His whole person and as He discharged the office committed unto Him—so far above them that He had power to alter and change those institutions which were given out by the ministry of angels. It is then, Christ the Son that is spoken to and denoted by name, O God, as being the true God by nature; though what is affirmed of Him here be not as God, but as the King of His Church and people: as in another place God is said to redeem His Church with His own blood. A scepter of righteousness is the scepter of thy kingdom, A kingdom is assigned unto Him with royal insignia. 1. There is a throne which is forever and ever.  A throne is the seat of a king and is often used to represent the kingdom itself. Being on His throne, He is in the height of His glory. Because God manifests His glory in heaven, He calls that His throne as the earth is His footstool. So that the throne of Christ is His glorious kingdom. To His throne eternity is attributed—it is forever and ever. It will continue until all the ends of rule be perfectly accomplished; that is, until all the enemies of it be subdued and all the Church be saved, and the righteousness, grace, and all the patience of God be fully glorified. 2. There is His scepter, this scepter sets forth both the laws of the kingdom and the success of the government itself. The means whereby Christ carries on His kingdom are His Spirit and His Word, with a subservience of power in the works of His providence to make way for the progress of His Word. This scepter is said to be a scepter of righteousness or uprightness. All the laws of Christ’s kingdom are righteous, holy, just, full of benignity and truth; and all His administrations of grace, mercy, and justice, rewards and punishments, according to the rules, promises, and threats of it in the conversion, pardon, sanctification, trials,  afflictions, chastisements and preservation of His elect; as also in His convincing hardening, and destroying of His enemies; all His are righteous, holy, unblameable and good, and as such they will be gloriously manifested at the last day, though in this present world they are reproached and despised.

Vs. 9 Thou hast loved righteousness and hated iniquity. This is the habitual frame of the heart of Christ. The laws of His rule are righteous, and His administrations are righteous, and they all proceed from an habitual love to righteousness and hatred of iniquity in His own Person.  Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. God is said to be the God of the Son on a threefold account: 1. As He is His Father, so His God. 2. In respect of His human nature, He was made of woman, made under the law. 3. In respect of His whole person, God and man, as He was designed by His Father to the work of mediation; in which sense Jesus Christ calls God His God and His Father. The privilege conferred upon Him by His Father was anointing with the oil of gladness. He was the anointed Prophet, Priest, and King. That which the Apostle seems here to express with the Psalmist is the glorious exaltation of Jesus Christ when He was solemnly installed in His kingdom. This is that which is called the making of Him both “Lord and Christ,” this was when God raised Him from the dead and gave Him glory. This is the oil of gladness indicating triumph and exaltation, freedom from trouble and distress, who before this anointing was a “Man of sorrows, acquainted with grief, and exposed to innumerable evils and troubles.” But now He is anointed: above His fellows this may be taken generally for all those who partake with Him in this unction; that is all believers who are co-heirs with Him and thereby heirs of God (Romans 8:17), or more especially, those who were employed by God in the service, building, and rule of His Church in subordination to Him; such as were the prophets of old, after them the apostles in more recent years the martyrs and the Reformation. The Apostle gives presently an especial instance in Moses (chapter 3) affirming the Lord Jesus Christ to be partaker of more glory than he.

Catechism Question 72|
Q:  Which is the sixth commandment?
A:  The sixth commandment is, “Thou shald not kill”.
Exodus 20:13

“Prove it”  Catechism Question 110
Q: What is the Lord’s Supper?
A:  The eatubg if the bread and the drinking of the cup in remembrance of the sufferings and death of Christ.
Luke 22:19-20
¹⁹ And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.    ²⁰ Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.