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è Heb.1:6 “And when he again brings the firstborn into the world, he says, ‘and let all the angels of God worship him’ " (NASB). Dr. Antion suggests that worship only belongs to God. In one sense, it does. But “worship” has many shades of meaning. If Jesus were already God, then this command makes no sense because it would be superfluous and unnecessary—they would automatically worship Jesus as a God. But they apparently did not and had to be commanded to worship him. Normally, they probably would not worship Christ. Notice that they are commanded to worship Christ at his birth. Notice also that the angels are “of God” and not “of Jesus the God.” So here we have a distinction made between God and Jesus, the firstborn.

è Heb.1:8 “But to the Son he says, ‘Your throne, O God, is forever and ever’ ” (MKJV). This passage seems to declare Jesus to be God. But the true meaning of a passage, especially if it is doubtful, is in the context, even the context of the times of the writer. The English word “God” is derived from the Greek theos, which may define the supreme God or others of lesser rank, as judges or magistrates.

è Heb.1:9 "You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness above your companions" (NASB). Notice that “God” is differentiated from Jesus once again. Jesus is not God but Jesus has a God.

è Heb.1:10 “And, ‘You, Lord, in the beginning laid the foundation of the earth…’ ” (NASB). (Verses 10-12 are taken from Psa.102:25-27.) A strange passage. The writer switches from theos (God) to kurios (Lord). To whom is the writer speaking? This passage is directed to Yahweh but is apparently applied to the Son. But why? It may well be that these passages are nothing more than an attempt to show the Jewish people, to whom the epistle was written, that Jesus was their hoped-for Jewish King, Messiah and the revealer of God’s grace, that he was made higher than the angels, that he was the representation of Yahweh on earth, and in his superiority and sufficiency he was therefore deserving of great honor. It is not likely that these passages would have defined Jesus as the Yahweh Creator of the OT to the Jews since the temple was still standing and because it would have infuriated them. This letter was evidently written before 70 AD (cf. 5:1-3). From Heb.1:1 on, theos is the Greek word translated “God.” But the use of theos when referring to Christ should be translated in the lowercase “god” simply because the uppercase “God” refers to the Supreme God, which Christ is not, as is clearly shown in these passages. The word theos could refer to a magistrate or used as a Hebraism; very godly. These instances of the English word “God” referring to Jesus should be seen in the inferior sense, not as a co-equal God.

In a first-century context, the term “God” was often used when the heavenly was thought to be interacting with certain humans. Heroes were frequently called “divine” or “gods,” terms that could simply mean “pious” or “godly,” even extraordinary or outstanding. This was probably the sense that Thomas used in his exclamation: “My Lord and my God!” (Jn.20:28). These were simple men. Why would we think that Thomas was much different than others of his time respecting influence of the ancient and common Hellenization of Jewish theology? Paul healed a man and the people exclaimed: “The gods have come down to us in the likeness of men!” (Acts 14:11). And this is what superstitious orthodoxy today declares about Jesus Christ.

è Heb.1:8, the son is called “God” but the context shows it to be an official title which designates him as a king. He has a kingdom and a scepter. He is compared with other kings (v.9) who are called his “companions,” but God has no companions. Jesus, the son, is grouped with the kings of the earth but is superior in that his throne is “forever and ever” but their thrones are temporary. To suggest that the term “God” in this passage proves that Jesus is God is to miss the whole thrust of the passage. It also displays serious and profound ignorance of the times in which Christianity developed.

Paul and Others Prayed to Jesus

Dr. David Antion writes: “The NT evidence for personal prayer to Jesus as a regular feature of early Christianity has been very much underestimated and virtually neglected by the ‘God Can Only Be One Person’ proponents. … Who can be worshipped but God? He does not share his glory with another. Jesus has to be equal with God in order to accept the worship and praise given to him (Phil.2:6-9).” [Dr. Antion supports a minimum of two God-Persons.] (Continued...)