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2024-01-212024-01-21

Does Hebrews 1:8 prove that Jesus is God?

Purpose

8 But of the Son He says,
“YOUR THRONE, O GOD, IS FOREVER AND EVER,
AND THE RIGHTEOUS SCEPTER
IS THE SCEPTER OF HIS KINGDOM.
9 “YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS;
THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU …”

“GOD” in verse 8 refers to Jesus. “GOD” in verse 9 refers to the Father: Since Hebrews 1:8 refers to Jesus as “God,” the question in this article is whether this proves that He is God.

This does not prove that Jesus is God.

For the following reasons, Hebrews 1:8-9 does not mean that Jesus is God in the modern sense of the word:

Evidence from Hebrews 1:8-9

Theos can be translated as ‘god’ or ‘God’.

The word “God” in Hebrews 1:8 is translated from the Greek word theos. As discussed in the article on theos, there is no word in the ancient Greek that is exactly equivalent to the modern word “God:”

God – The modern word “God” identifies one specific Being; the Almighty; the One who exists without cause and who caused all other things to exist. This word functions as a proper name for the Supreme Being.

Theos – In contrast, the word theos has a much wider range of meanings. It does not identify one specific being, but a category of beings. In the ancient Greek language, it was used for the Greek gods, such as Zeus. When Greek became the common language in Europe during the centuries before Jesus was born, the Jews used this same word also for YHVH (Yahweh – the God of the Old Testament). But theos retained its original much broader meaning. The New Testament, therefore, also uses theos for the gods of the nations (e.g., 1 Cor 8:5) and even for Satan, who is called ‘the theos of this world’ (2 Cor. 4:4).

Theos, therefore, can be translated either as ‘god’ or as ‘God’. When the translator thinks that a specific instance refers to the Almighty, it is translated as “God.” In other instances, it is translated as “god.”

In Hebrews 1:8-9, “GOD” is in all caps because it is a quote from the Old Testament. However, in other instances where theos refers to Jesus (e.g., John 20:28), it is translated as “God,” implying that Jesus is God Almighty. But that translation is based on the assumption that Jesus is God Almighty. It is an application of the Trinity doctrine; not proof of it.

If one understands Jesus as the Son of God, through Whom God created all things, and Who still upholds all things by the word of God’s power (Heb 1:2-3), but Who received His existence from His Father, then references to Jesus as theos should not be translated as “God.”

In a Christian context, the term “god” refers to false gods. For that reason, we do not want to refer to Jesus as “god.” But the important point is that the fact that the Bible refers to Jesus as theos does not mean that He is God Almighty.

For a further discussion, see – The Meanings of the Word THEOS.

The Father is Jesus’ God.

Although Hebrews 1:8 refers to Jesus as theos, the very next verse (Heb 1:9) refers to His Father as His God. Jesus has a God over Him. God is also Jesus’ God. We find this principle in many other places in the Bible (John 20:17; Heb 1:9; 2 Cor 11:31; Eph 1:3, 17; 1 Peter 1:3; Rev 1:6; 3:2, 12). If the Father is Jesus’ God, then Christ is subordinate to the Father, which is contrary to the Trinity doctrine, in which they are co-equal.

Hebrews 1:8-9 is similar to John 20. That chapter also refers to Jesus as “God” (John 20:17) but in that same chapter Jesus refers to God as His God:

“I ascend to My Father and your Father,
and My God and your God” (John 20:17).

For a further discussion, see – Did Thomas call Jesus “my God” in John 20:28?

Jesus is theos because Israel’s king is theos.

Hebrews 1:8-9 is a quote from Psalm 45:6-7, which refers to Israel’s king as Elohim, translated as ‘god’. The mention of the king’s wives (Psm 45:9) confirms that “God” in verse 6 refers to the king of Israel.

Elohim, therefore, is similar to theos: Both are used for both the only true God and for certain superior human beings. Another example is in Exodus 7:1, where “The LORD said unto Moses, See, I have made you a god [elohim] to Pharaoh.” The NASB translates Elohim about 250 times with “god” or “gods.” For more information, see the article on Elohim. Literally, it is a plural word (gods). Strong’s defines elohim as “God” with a capital “G,” or “god.”

Hebrews 1:8, therefore, refers to Jesus as theos because the author of that letter interpreted the king of Psalm 45 as a type of Christ and because that psalm refers to the king as Elohim/Theos. In other words, the author of Hebrews did not understand Him to be the Most High.

Evidence from the rest of the letter

Hebrews explains the superiority of Christ.

One main purpose of the letter to the Hebrews is to exalt Jesus. The letter, for example, begins (Heb 1:2-4) by saying that:

- God appointed His Son as “heir of all things,”
- God “made the world” through the Son,
- The Son “is … the exact representation of God’s nature,”
- The Son “sat down at the right hand of the Majesty on high,” and
- Christ became “much better than the angels.”

If the writer of Hebrews thought that the Son is the Almighty God, why would the writer try so hard to show that Jesus is “better than the angels?” Why not simply state that Jesus is God?

Jesus is distinct from God.

Hebrews explicitly distinguishes between Jesus and God. For example, it says that “God … has spoken to us in His Son” (Heb 1:1) and “Jesus … has sat down at the right hand of the throne of God” (Heb 12:2). If Jesus is distinct from God, then He is not God.

Jesus is subordinate to God

In several ways, Hebrews describes the Son as subordinate to God. For example:

- The Son “sat down at the right hand of the Majesty on high” (Heb 1:3),
- God “appointed” His Son as the heir of all things (1:2),
- God made the world “through” the Son (1:2), and
- The Son is the radiance of God’s glory (1:3).

If the Son is subordinate to the Father, then the Son is not God Almighty.

Evidence used to prove that the Son is God

Begotten does not mean equal.

Hebrews 1:5 quotes from Psalm 2, saying of Jesus, “you are my son, today I have begotten you.” This is sometimes interpreted to mean that Jesus is equal to the Father, in the way that a human son eventually becomes equal with the human father.

However, this is symbolic language. He is called the Begotten Son of God to show that He has a very unique relationship with God. To describe Jesus as the “only begotten Son” explains something in human language that human minds cannot comprehend. He was not begotten as humans are. We should not interpret this symbolic language literally.

Conclusion

To translate theos, when it refers to Jesus, as “God” is an implementation of the Trinity doctrine; not proof of it.

Summary

Hebrews 1:8 refers to Jesus as “GOD.” For the following reasons, does not mean that Jesus is God in the modern sense of that term:

1. The word “God” in Hebrews 1:8 is translated from the Greek word theos, which can be translated either as ‘God’ or as ‘god’. To translate theos, when referring to Jesus, as ‘God’ is based on the assumption that Jesus is the Most High God. It is an application of the Trinity doctrine; not proof thereof.

2. Although Hebrews 1:8 refers to Jesus as theos, the very next verse (Heb 1:9) refers to His Father as His God. That the Father is His God is stated often in the Bible (e.g., John 20:17; Eph 1:3, 17; Rev 1:6; 3:2, 12).

3. Jesus is called theos in Hebrews 1:8, not because the author understood Him to be the Most High, but because this verse quotes Psalm 45:6-7, where Israel’s king is called Elohim (theos in Greek), and because that king is a type of the Messiah.

4. Hebrews explains the superiority of Christ in many ways, for example, by saying that Christ became “much better than the angels.” (Heb 1:4) If the purpose is to exalt the Son, why does Hebrews not just say that He is God?

5. Hebrews explicitly distinguishes between Jesus and God. For example, “Jesus … has sat down at the right hand of the throne of God” (Heb 12:2). If Jesus is distinct from God, then He is not God.

6. In several ways, Hebrews describes the Son as subordinate to God. For example, He “sat down at the right hand of the Majesty on high” (Heb 1:3).

7. That the Son is Begotten does not mean that He is equal with His Father. “Begotten” is symbolic language and must not be interpreted as if He has the same substance as the Father.

8. God commanded all angels to worship the Son (Heb 1:6,). This is sometimes taken as evidence that Jesus is God Almighty. But if Jesus was the Almighty God, there would not have been any need for the Father to command angels to worship Him. The Greek word that is translated “worship” (proskuneó) simply means to give honor.

Did the church fathers describe Jesus as “God?”

Overview

According to English translations of the church fathers of the first three centuries, they described Jesus as “God,” meaning He is the God Almighty, for that is what the title “God” means.

However, they regarded the Son as subordinate to the Father, implying the Son is not “God.” The translations cause this contradiction:

The Greek word theos has a wide range of meanings and can be translated as “God” or “god.” The basic meaning is an immortal being with supernatural powers, such as the ancient Greek gods.

Since Ancient Greek did not have a word that is exactly equivalent to the modern term “God,” the New Testament uses theos for God, but also for many other beings, such as certain people and even for Satan.

Translating theos, when referring to the Son in the writings of the ancient fathers, as “God” is an application of the Trinity doctrine, which teaches that Jesus is God Almighty. Such translations should not be taken as proof that the ancient Fathers believed Jesus is God.

The Contradiction

Translations of the pre-Nicene fathers typically identify Jesus as God Almighty.

According to English translations of ancient writings, the pre-Nicene church fathers (first three centuries) described Jesus as “our God.” The word “God” implies that He is the God Almighty: While English uses the term “god” for a range of different beings, dictionaries define the term “God” as a proper name for one specific Being, namely the Almighty; the Ultimate Reality. Therefore, “God” refers to the One who exists without a cause and is the cause of everything. So, if the Son is “God,” then He is the Almighty; the Ultimate Reality. Show More

However, the pre-Nicene fathers called the Father “the only true God.”

So, if the Father is the only true God, then the Son cannot also be “God.” Show More

Furthermore, the pre-Nicene fathers regarded the Son as subordinate to the Father.

The pre-Nicene fathers did not regard the Son of God as the Almighty, the Ultimate Reality. Although they had a very high view of the Son, they regarded Him as subordinate to the Father. Show More

This contradiction is caused by the translations:

The Meaning of Theos

The basic meaning of the term theos is an immortal being with supernatural powers.

The Greek word theos, which can be translated as “God” or as “god,” has a wide range of meanings. Combining Strong’s Exhaustive Concordance and Thayer’s Greek Lexicon, it has the following possible meanings:

1. 1. The gods in general
  2. The true God;
  3. A person granted authority by God to represent Him (e.g., John 10:34-35; Exo 7:1);
  4. An immortal being with supernatural powers, such as the ancient Greek gods;
  5. An idol or image that symbolizes a god (e.g., Acts 7:43);
  6. A thing that opposes God, for example, “the god of this age” (2 Cor 4:4); and
  7. Qualitatively, a being who is ‘godlike.’

Most of these seven meanings are ways in which the Bible uses the term. If we eliminate the Biblical uses to determine what the term meant for the Greeks before the Bible was written, then we are left with one meaning: “An immortal being with supernatural powers, such as the ancient Greek gods,” such as Zeus, Apollo, Hermes, and Hades. Show More

The New Testament uses the term mostly for God but also for a range of other beings.

Since Ancient Greek did not have a word that is precisely equivalent to the modern term “God,” the Bible uses this same Greek word theos for God, the Ultimate Reality, but also for false gods (1 Cor 8:5) and many other beings, such as specific people and even for Satan. For example:

- - Moses (Exodus 7:1),
  - Angels (Psalm 8:5; cf. Hebrews 2:7),
  - The divine council (Psalm 82:1, 6),
  - Israel’s judges (Exo 21:6, 22:8),
  - The Davidic king (Psalm 45:6),
  - Appetite (Phil 3:19),
  - Those who receive the word of God (John 10:34-35) (see here), and
  - Satan (2 Cor 4.4).

Therefore, since the modern term “God” refers to the Ultimate Reality alone, when the pre-Nicene fathers refer to the Son as theos, it should not be translated as “God.” Only when they refer to the Father as theos should theos be translated as “God.”

Since ‘theos’ was used for various beings, ancient writers added words to identify the one true God.

Ancient Greek writers did not have a Greek word specifically for the one true God. They did not use the Old Testament Hebrew name of God. Therefore, unless the context makes that clear, the writers of the New Testament and the pre-Nicene fathers used other techniques to identify the Father as the one true theos. Frequently, they added the definite article (the) to indicate that the only true theos is intended. Or they described the Father as the:

- - - - “Only true theos” (John 17:3);
      - “One and only theos” (John 5:44) or as the
      - “One theos” (1 Cor 8:6).

Since theos means an immortal being with supernatural powers, the apologists referred to the Son as theos.

Since the ancient word theos (god) basically means an immortal being with supernatural powers, it was quite natural and appropriate for the Bible writers and the first Christian apologists to refer to the Son as theos. Nevertheless, for them, the Father remained the only true theos.

Translations

To translate theos as “God” when it refers to the Son is an application of the Trinity Doctrine.

The reason many translations of the writings of the ancient fathers translate theos as “God” when referring to the Son is that the translators accept the Trinity doctrine, which describes Jesus as co-equal with the Almighty Father; the Unconditional Cause of all things. Such translations, therefore, are apply the Trinity doctrine but do not reflect the literal meaning of the text, and they should not be used as proof that the church fathers believed in the Trinity doctrine.

Perhaps theos, when referring to the Son, should be translated as ‘divine.’

So, the original text is clear. All we have in the Greek Bible and in the church fathers is the word theos, which has a broad range of meanings. However, it is not so easy to determine how it should be translated. It is not only a translation from one language to another; it is also a translation from one mindset to another:

The ancient Greeks believed in a multitude of gods. If you asked an ancient Greek whether he believed in God, he would have responded: ‘Which God’?

Today, if you ask the same question, the person would probably think you refer to the one Ultimate Reality and give a different answer.

It is not easy to reflect the ancient meaning of the term theos in modern languages:

Even though they regarded the Son as subordinate to the Father, theos, when referring to the Son, should probably not be translated as “god” because that term, in modern English, has the connotation of a false god.

To translate the phrase “the only true theos” as “the only true God” is illogical because the word “God” is not a category name; it identifies one specific Being: Only one God exists. It would have been more logical to simply translate the entire phrase “the only true theos” as “God.”

One option is to translate Ignatius as saying that the Father is “the only true god” and the Son is “our god,” without capitalization. That may perhaps reflect the ancient meaning of the term theos better.

For a further discussion, see The Meanings of the Word THEOS.

Tag: Theos