Monday, March 4, 2013

Answering Trinitarian Objections to the Oneness Faith, Hebrews 1:8


Answering Trinitarian Objections to the Oneness Faith,
Hebrews 1:8
by Bishop Jerry Hayes

The Trinitarian Objection
In answering Trinitarian objec-tions to the Oneness faith Hebrews 1:8 has to be an important issue. In this verse Trinitarians feel they have finally found a place where the Son of God is said to be God. Even, more to the point: A place where the Father calls the Son, God. Here is the quote: 
“But to the Son He says: “Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom.” (Hebrews 1:8)

The Oneness Answer 
Scripture must be interpreted in the light of other Scriptures—there can be no contradictions. The Scriptures state there is but ONE God-person ( E.g. ‘Now see that I, even I, am He, And there is no God besides Me; see De. 32:39; Is 43:3,11; 44;6; 45:5,18,21,22; 46:5,9; Mk 12:29; 1 Ti 2:5; Ga3:20). We will call this truth: “Bible Absolute Number One.” So, however Hebrews 1:8 is interpreted, it must not, can not, violate “Bible Absolute, Number One.”

If the Trinitarian interpretation is correct, we have several huge problems: 
  1. There is more than one God-person, which violates “Bible Absolute, Number One;”
  2. If the Trinitarian interpretation is correct God has a God, and one God is anointed by the other God; because v9 says, “Therefore God, Your God, has anointed You...” And “Bible Absolute, Number One” is violated.
  3. If the Trinitarian interpretation is correct God has “fellows” (i.e. companions, equals); Therefore God, Your God, has anointed You With the oil of gladness more than Your companions.”  Notice  the “fellows” (KJV) “companions” (NKJV) are plural, so, A race of Gods?  And “Bible Absolute, Number One” is violated.
  4. It is the single text in the KJV that seems to call the Son, God; to found a doctrine on one text violates the Law of Witnesses which requires more than one (De 19:15)
The four items listed above are solid proof that Trinitarianism does not have  the correct understanding of Hebrews 1:8.

The difficulty that is experienced by all who hold the Trinitarian view is this: they have jumped into the middle of the story  (i.e. the NT texts) of theology without the context (knowledge) of the beginning of this grand narrative. In the beginning of the great theology of the Bible, God introduces Himself as One Only Person. ( E.g. ‘Now see that I, even I, am He, And there is no God besides Me; (see De 32:39; Is 43:3,11; 44;6; 45:5,18,21,22; 46:5,9.) They are violating the radical monotheism of the Bible when they proclaim more that ONE God-person. Please excuse the poor illustration: It is like coming into a play in the middle scene, AFTER the characters have been introduced, and trying to sort each one in your own mind only by the words spoken on stage—it can not be done. 
Now, the question we should be asking ourselves is, “How may Hebrews 1:8 be interpreted without doing violence to  Scripture and, at the same time, hold the integrity of OT monotheism, that God is but ONE God-person.? The “Bible Absolute, Number One.”

First, we may begin with acknowledging that Hebrews 1:8 is a quote from the OT (Ps 45:6-7); and is only half of the quote which includes ver 9 of He ch 1. given here:
Hebrews 1:8-9
But to the Son He says: “Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of gladness more than Your companions.”



Second, we will acknowledge that the quote concerns King David as verse 1 of Ps 45 attests: “I recite my composition concerning the King;... .”
Psalms 45:1, 6-7
My heart is overflowing with a good theme;
  1. I recite my composition concerning the King;
    My tongue is the pen of a ready writer. ... 6. Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom.  7 You love righteousness and hate wickedness; Therefore God, Your God, has anointed You With the oil of gladness more than Your companions.
Third, we will acknowledge that the Writer of Hebrews applies the quote to the Son of God. This would be in context with the Ps 45:1-7, because Jesus in the son of David and David was a type of the Messiah (Jesus). So, was David called God in Ps 45;1-7? And more importantly, Was the Son of God called God in He 1:1-9? 
Since this is an odd text, a difficult text, it must be understood in the light of the clear and plan texts concerning the person of Christ.

Scholars
But also, the authority of the scholars may help us: 
  • Vincent informs us that the Hebrew text in Ps 45:67 may very well be defective; and gives as possible translations: “Thy throne is a throne of God;” or “God is thy throne.” (Word Studies in the NT, Vincent pg 390, vol4, Eerdmans.) 
  • Mr A T Robertson states “It is uncertain...if the  “ho theos” is vocative ...or nominative.” Possible translations; “God is thy throne;” or “Thy throne is God.” (Word Pictures in the NT, pg 399, vol 5.)

The Gk reads: “pros de ton huion HO thronos sou ho theos eis tov aiōna tou aiōnos.”
The debated phrase is “ho theos.”  Is it “O God” or “the God”

To interpret ho theos as “O God” would be odd indeed and do violence to the rest of Scripture.

So, according to the Greek, and the scholars. the text reads: 
“As to the Son, thy throne, the God is, from age to age.” So, then, both David (who was a type of the Son of God), and the actual Son of God (who was the anti-type of David and was in fact the son of David) are both told that God is their throne.
This is the legal translation of the text which removes all the problems that is created by twisting it and making ho theos  “O God,” instead “the God.” 



Apostolically Speaking
☩ Jerry Hayes