Not only does Scripture record the exaltation of the Lord as being far above all

principality, power, might, and dominion, but it goes on to say, "and every name that is

named". Heb. 1: 4, speaking of the glory and dignity of the Son, says of Him, "having

become by so much greater than the angels, as He has inherited a more excellent NAME

than they". Here it is evident that the name inherited by the Lord indicates the honour

and glory that is His at the right hand of the Majesty on high, a name that is "far

above. . . . every name that is named". Phil. 2: 9 says, "Wherefore God also hath

highly exalted Him, and given Him THAT NAME which is above every name". So great

is His exaltation that when the passage continues, "that in the name of Jesus every knee

should bow", it can speak of beings in the heavens as well as on the earth.

The completeness of the exaltation is not only emphasized by the inclusion of the

heavenlies, but Eph. 1: 21 tells us that His superiority over every name is not only in

this, but also in the coming age. From that time henceforth, in all spheres and in all ages,

He alone must be pre-eminent. To day is the day of His rejection; not yet do we see all

bowing in His name, yet the words of Eph. 1: 21 speak of the present as well as the

future; the argument assumes that the Lord has the pre-eminent name now, "not only in

this, but also in the coming age". Eph. 1: 22 goes on to speak of all things being put

under His feet. The Epistle to the Hebrews, whilst agreeing with Ephesians regarding the

more excellent name (Heb. 1: 4), has something different to say regarding the subjection

of all things under His feet, for Heb. 2: 8 says, "But now we see not yet all things put

under Him". Ephesians seems to say that NOW all things are subjected, while Hebrews

says we see not yet all things subjected. First we must notice it is a question of seeing

that makes the difference. Hebrews does not say that all things are not yet subjected, but

that now "we see not" yet all things put under Him. In the second place we must observe

that Ephesians speaks of "principality, power, might, and dominion", whereas Hebrews

speaks only of angels. The more excellent name is in relation to angels; angels worship

Him, He was made a little lower than the angels, and He laid not hold upon angels.

Angels form part of the great fellowship of the first-born ones (Heb. 12: 22), and have

been entertained unawares; angels are linked with Israel and the Kingdom. Angels have

practically nothing to do with the Church of the One Body; when Peter speaks of the

Lord's exaltation, he places angels first, "angels and authorities and powers being made

subject unto Him". Thirdly, while Ephesians speaks of "the coming age", Hebrews

speaks of "the coming habitable world" (Heb. 2: 5). These points of difference only

emphasize the fact that Ephesians speaks of something that differs from the testimony of

Hebrews or Peter.  Ephesians is "super-heavenly", Hebrews "heavenly", and in

association with the earth; the believer who is united to the Lord as a member of His

body passes with his Head into the highest heavens; there perfect reconciliation has been

brought about, and the pre-eminence of the Lord is gladly acknowledged by all

(Col. 1: 15-20).

This close association of the Church with these principalities is more completely

demonstrated in Col. 2: Chapter 1: 18 says, "and He is the Head of the body, the