7 In speaking of the angels it says, “He makes His angels spirits,
and His servants flames of fire.”

8 But about the son, it says, “GOD will be your throne for ever and ever; a scepter of justice will be the scepter of your kingdom.

9 You have loved righteousness and hated wickedness; therefore GOD, your GOD, has set you above your companions by anointing you with the oil of joy.” (Psalm 45,6 f.)

Psalm 46,2 that is quoted by the writer of Hebrews, speaks of a human king who is described as the most beautiful among the children of men. He may be referring to King Solomon. The above translation would declare Solomon to be GOD. Furthermore, since GOD has no GOD, because GOD is the Most High, such a translation would make no sense; especially since this would mean that two gods exist. However, the Bible clearly states that there is only one GOD (John 17,3 / 1st Corinthians 8,6 and others). The statement more than your companions is further evidence that the king in question is a human being and not GOD.

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The Greek word theos can be rendered in both the vocative (o GOD) and the nominative (GOD). The context of the verse clearly speaks for the second variant. In this regard, it should be noted that the original text did not contain punctuation marks that can influence the understanding of the statement. Another reason in favor of the nominative is the similarity in structure between the first and second parts of the verse. In Hebrews 1,8b there are two nouns in the nominative case with an will be inserted between them: A scepter (nominative) of righteousness will be the scepter (nominative) of your kingdom. Hebrews 1,8a has the same structure. Therefore the translation in the nominative is obvious: GOD (nominative) will be your throne (nominative) for ever and ever.

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That GOD is the King's throne is to be understood metaphorically and not literally, just as the expression scepter of Justice is meant metaphorically and not literally. In other words, the king anointed by GOD rules with justice rather than with a physical scepter. The word throne (Old Greek: thronos) does not always mean a literal seat or chair, but is often understood in the sense of a source of authority (1st Kings 1,37). The throne represents power and authority. The source of Messiah's authority is GOD. Hebrews 1,8 states that Jesus is the righteous human King who was honored by the Most High GOD in a special way above all other people. This interpretation is consistent with the context of the first chapter and subsequent chapters.​​

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10 And: “In the beginning, Lord, You laid the foundations of the earth, and the heavens are the work of Your hands.

11 They will perish, but You remain; they will all wear out like a garment.

12 You will roll them up like a robe; like a garment they will be changed. But You remain the same, and Your years will never end." (Psalm 102,25-27)

The correct understanding of these verses must be gained from the second chapter of Hebrews. Here, too, it should be noted that the letter was originally written as a continuous text and therefore did not contain chapter or verse information, as is the case in today's Bibles. There is therefore a smooth transition between the two chapters. Hebrews 2,5 is about the new earth that GOD wants to give to His Son Jesus and all the saints as an eternal inheritance. This is the main theme of the first two chapters of the letter (Hebrews 2,8). The author uses a quotation from the Old Testament, which speaks of the fall and transformation of the present earth, and connects it with the Son who is to be the heir of this future world that GOD will make. The word Lord (Old Greek: kyrios) here refers to GOD, the Father. He is the Creator of the present and the new earth; not the son. It makes no sense that Jesus is both creator and heir. GOD created the world through His Word (Hebrews 11,3 / 2nd Peter 3,5); not through Jesus. An analogous translation of Hebrews 1 could be:

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1 GOD, who spoke in many and various ways to the fathers in time past by the prophets, 2 has in these last days spoken to us by the Son, the heir who is to inherit the world GOD created for his sake. 3 He reflects the glory of GOD in his flawless character. His commands as ruler and king have tremendous authority. He has accomplished purification from sins and sat down in GOD's place of honor. 4 Thus he received far greater honor and authority than the angels. 5 For to which of the angels did GOD ever say, "You are my Son; today (on this day) I have made you my heir"? And again, "I will be his GOD (Father), and he will be my heir (son)"? 6 And after He raised the firstborn from the dead, it is said, "And all the angels of GOD shall fall down before him (to the glory of GOD)." 7 Of the angels it is said, "He makes His angels winds and His ministers flames of fire." 8 But of the Son it is said, "GOD is your throne forever and ever, and your kingdom is a kingdom of justice." 9 You loved righteousness and hated wickedness; therefore GOD, your GOD, has anointed you with the oil of gladness above your brothers." 10 And: "You, Lord (GOD), in the beginning created the earth (as an inheritance for Jesus), and the heavens are the work of Your hands. 11 They will pass away, but You remain. And they will all grow old like a garment. 12 And like a mantle You will fold them up, like a robe they will be changed. But You are the same, and Your years will not end."

 

 

 

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Hebrews 2,14-17

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14 Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death—that is, the devil— (…) 17 For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to GOD, and that he might make atonement for the sins of the people.

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These verses do not speak of an incarnation, but explains that GOD made Jesus as a man (not an angel). Although Jesus is fully human, he did not have a sinful nature. In this respect, Jesus was not absolutely equal to his brothers, but only similar (Old Greek: paraplēsiōs). Jesus' sinlessness is the only difference between them and the only condition for atoning for the sins of humanity and becoming a faithful High Priest of GOD. However, the fact that Jesus had to be GOD in order to save us is not stated anywhere in the Bible.

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Hebrews 3,1-6

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1 Therefore, holy brothers and sisters, who share in the heavenly calling, fix your thoughts on Jesus, whom we acknowledge as our apostle and high priest. 2 He was faithful to the One who appointed him, just as Moses was faithful in all GOD’s house. 3 Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. 4 For every house is built by someone, but GOD is the builder of everything. 5 “Moses was faithful as a servant in all GOD’s house,” bearing witness to what would be spoken by GOD in the future. 6 But Christ is faithful as the Son over GOD’s house. And we are His house, if indeed we hold firmly to our confidence and the hope in which we glory.

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It is said that GOD is the one who made Jesus an apostle and high priest because GOD found him worthy (Old Greek: axioó). If Jesus were GOD, this statement would make no sense, since GOD has always possessed the highest honor of all. Verses 3-6 reveal a hierarchy: 1. GOD as the builder of His house (= the church); 2. Jesus as the Son (= king/ruler) over GOD's house; 3. Moses as the servant over GOD's house. Jesus Christ is the cornerstone (= the foundation) on which GOD builds His church (Ephesians 2,19-22).

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Hebrews 7,3

Genesis 14,18-20

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3  Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of GOD, he remains a priest forever.

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Since the Jews knew the Old Testament, especially the Law of Moses, and knew about Jesus' lineage, they did not believe that Jesus could be a high priest. For the law of Moses required that priests be descendants of Aaron and the tribe of Levi (Ezra 2,62). Jesus, on the other hand, came from the tribe of Judah (verse 14). This section of Hebrews explains that just like Melchizedek, who was a priest without priestly origin recognized by the great patriarch Abraham, Christ can also be a priest, although like Melchizedek he has no priestly origin.

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Verse 3 says that Melchizedek has no father or mother, no family tree, and no beginning or end of life. This means that there is no record of Melchizedek's biography in Scripture, as was required of all Levites who served as priests during the Old Covenant period. It does not say that Melchizedek existed for eternity or that he is Christ. Melchizedek was a normal man. But as high priest he was at the same time a type of Christ, the true high priest of GOD. Jesus had both a mother (Mary) and a father (Joseph and GOD, respectively), who were not Levites. Jesus also has a recorded family tree presented in Matthew (Matthew 1,1-17) and Luke (Luke 3,23-38). What connects Jesus and Melchizedek is the lack of reference to Leviticalism. It is said that Melchizedek was like the Son of GOD. If he was like the Son, then he cannot be the Son himself. In addition, Melchizedek is called priest of the Most High GOD (verse 1). Since Melchizedek is a model of Christ, the same is true of Jesus. At this point, Jesus, the high priest, and GOD, the Most High, are clearly distinguished from one another. Furthermore, the role of a high priest is to serve GOD and offer sacrifices before Him, just as Jesus does (Hebrews 9,14 + 24-26). Therefore, Jesus, as High Priest, cannot simultaneously be GOD and sacrifice Himself. A clear translation of verse 3 is therefore:

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3 He (Melchizedek) has no record (regarding Levitism) of father, mother, nor the beginning or end of his life. He is (since he was a priest, even though he is not a Levite) the model of the Son of GOD, who remains a priest forever.​​

 

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Hebrews 8,1 f.

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1 Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, 2 and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being. 

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From the context it is clear that the word Lord here refers to GOD the Father and not to Jesus, who serves GOD as High Priest in the sanctuary (Hebrews 3,4).

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Hebrews 11,24-26

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24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; 25 Choosing rather to suffer affliction with the people of GOD, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

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Here, too, it is not about a pre-existence of Jesus. Rather, the writer draws a parallel between the fates of Moses and Jesus. Both had the opportunity to live prosperous lives on earth. But Moses preferred the simple and arduous existence as servant of his people to the fleeting pleasures of sin. Just like Jesus, Moses had in mind the imperishable inheritance he would receive as a reward for his faithfulness to GOD, which he considered greater wealth than the treasures of Egypt. In this respect, Moses bore the same reproach (Old Greek: oneidismon) that Christ later bore, who humbled himself to serve as a slave and to suffer for the sins of humanity. GOD rewarded him by raising Jesus from the dead and exalting him far above measure (2nd Corinthians 8,9 / Philippians 2,5-11 / Hebrews 12,1 f.).

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Hebrews 13,8

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8  Jesus Christ is the same yesterday and today and forever.

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This verse is an admonition not to be deceived by strange new teachings, as verse 9 makes clear. In verse 7, believers are called to remember and imitate their leaders. The context makes the intent of the verse clear: believers have been led astray by new teachings. The writer of Hebrews reminds them that neither Jesus Christ nor his message changes. The truth about him remains the same, yesterday, today and in the future. There is no talk here of an eternal pre-existence of Jesus. Rather, it is about the teaching of Christ. An examination of the word yesterday (Old Greek: chthes) in Scripture shows that it refers to something that happened just a short time before. Here it refers to Jesus' mission on earth, i.e. the time between Jesus' birth and his ascension to the Father.

 

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1st Peter 3,18-20

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18  For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to GOD. He was put to death in the body but made alive in the Spirit: 19 By which also he went and preached unto the spirits in prison— 20 to those who were disobedient long ago when GOD waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water (...).

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After his resurrection, Jesus went to the spirits in prison to announce his victory to them. In spirit can mean through a vision wrought either in the glorified (spiritual) body or by means of GOD's Spirit. The prophet Ezekiel was in the Spirit when GOD showed him the various visions. John also received the revelation while he was in the Spirit. The word spirits here refers to fallen angels who disobeyed in Noah's time by leaving their heavenly abode to commit sexual sin against the daughters of men (Genesis 6,1-4 / Jude 1,6). From this abnormal union emerged the so-called giants, who are mentioned in several places in the Old Testament. Due to the seriousness of this offense and as a deterrent measure, GOD locked the angels in the underground (Old Greek: tartarus), where they have been awaiting sentencing on the Day of Judgment ever since. In the Bible, angels are often called spirits (Old Greek: pneuma), while people are in most cases referred to as souls (Hebrew: nephesh / Old Greek: psyche). This verse is not evidence of Jesus' preexistence or his alleged "descend to hell". For one thing, Jesus was dead before he was resurrected by GOD. On the other hand, we are talking about a point in time after Jesus' crucifixion and resurrection.

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2nd Peter 1,1 f.

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1 Simon Peter, a servant and apostle of Jesus Christ, To those who through the righteousness of our GOD and Savior Jesus Christ have received a faith as precious as ours: 2 Grace and peace be yours in abundance through the knowledge of GOD and of Jesus our Lord.

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There are two different versions of how verse 1 is translated: One is with the righteousness of our GOD and Savior Jesus Christ or with the righteousness of GOD and our Savior Jesus Christ. There is similar language in Titus 2,13. In 1st Peter 1,3 Peter uses the phrase Praise be to GOD, the Father of our Lord Jesus Christ. The very fact that Peter separates GOD and Jesus in verse 2 refutes the claim that he would equate GOD and Jesus in verse 1. If the GOD in verse 2 is distinguished from Jesus because he is the Father, he cannot be identical with the Son in verse 1, otherwise it is either modalism - according to which the Father is also the Son - or two gods would be present.

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Peter also calls Jesus Lord and Savior in other places. The expression "GOD and Savior" in connection with Jesus, however, is not found anywhere else in the two letters of Peter; nor in any other letter of the apostles. If you study the opening verses of all the apostolic letters in the New Testament, you will see that both GOD (the Father) and Jesus Christ (our Lord) are mentioned separately each time. GOD devised the plan of salvation righteously and carried it out through Jesus Christ. Both GOD the Father and Jesus had to be righteous in order for us to maintain our current status in the faith. Therefore, the term divine power in verse 3 refers to GOD the Father and not to Jesus. Therefore the correct translation is:

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1 Simon Peter, a servant and apostle of Jesus Christ, to those who through the righteousness of GOD and our Savior Jesus Christ have received a faith as precious as ours: 2 grace and peace be yours in abundance through the knowledge of GOD and of Jesus our Lord.

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1st John 1,1-3

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1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. 2 The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. 3 We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ.

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John begins his first letter with a similar wording to that in the Gospel of John. The word beginning (Old Greek: archē) refers to the beginning of what is being referred to in the context. Archē is used in Scripture for various things, including the creation of the earth (Hebrews 1,10 / 2nd Peter 3,4), the beginning of humanity (Matthew 19,4), the great tribulation (Matthew 24,8) , the world (Matthew 24,21), the good news (Mark 1,1), the signs and wonders of Jesus (John 2,11), Jesus' public work (John 15,27), the beginning of the training of Jesus' disciples (John 16,4), the Christian church (Acts 11,15), the early life of the Apostle Paul (Acts 26,4), Paul's missionary work (Philippians 4,15), the doctrine of salvation through Jesus (Hebrews 2,3), the commandment of love (1st John 3,11) and sin (1st John 3,8). As in the prologue of the Gospel of John, the word beginning also refers to the message of life in 1st John 1,1. The word we that John uses is not specified. However, it is clear from the context that these are people who were with Jesus and who saw, heard and touched him and who were still connected to the apostle John years later.

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The subject matter of the Johannine letters is eternal life, which GOD promised to humanity in the Gospel. The word of life (= the plan of salvation) was with the Father in the beginning (John 1,1 f.); i.e. the father is the source of salvation. In this plan, at the center of which is the Messiah – the perfect man – life was hidden (John 1,4). GOD the Father is the one from whom everything proceeds and who exists from the beginning (1st John 2,13 f.); not the Son. First, GOD announced the coming of the Savior through His prophets. When the time was fulfilled, GOD realized His plan and revealed the Messiah to humanity (Luke 10,21 / Colossians 1,26 / 1st Peter 1,20 f.). Life appeared in the form of the Messiah (verse 2). As GOD'S word/plan/decision became flesh (John 1,14), GOD'S promise became reality. Through Jesus, eternal life became tangible (verse 1). Through him people understood what true knowledge of GOD means (John 17,3). They saw / heard / recognized in Jesus' actions what the true will of GOD is and what true life looks like. John does not write that the Son is eternal, but rather life (1st John 5,12 f.). Eternal life means the imperishable life in the world to come. Through the Son we have the promise of this life (1st John 4,9 f.). Jesus is the guide to GOD the Father (John 14,6). His message brings eternal life to all who accept it and follow the Son (John 6,63). The goal of faith is communion with GOD, the Father. Jesus is the human mediator who made the Father known (John 1,18 / 1st Timothy 2,5). By recognizing Jesus, i.e. following his example and acting according to his commandments (John 14,24), we recognize the Father, the true One (1st John 5,20). In this way we have fellowship with GOD, the Father, and with Jesus, His Son (John 14,6-10 / John 17,3 / 1st John 2,3-6 / 1st John 3,6 / 1st John 5,20) and among each other (1st John 1,7). An analogous translation is:

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1 What we have heard from the beginning, seen with our eyes, and touched with our hands concerning GOD's plan, that brings us life— 2 and the life was manifest, and we have seen and testify and proclaim to you eternal life, which at first was hidden in the plan of the Father and has now been revealed to us in Jesus— 3 what we have seen and heard we also proclaim to you, so that you also may have fellowship with us; and our fellowship is with the Father and with His Son Jesus Christ.

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1st John 2,22 f.

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22 Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son. 23 No one who denies the Son has the Father; whoever acknowledges the Son has the Father also.

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In this passage, too, there is no mention of a Trinity or the deity of Jesus; especially since the Holy Spirit is not mentioned at all. In verse 22, the writer declares that Jesus is the Christ, i.e., the Anointed One of GOD (not GOD). This is the biblical creed. GOD sent His human Son as Savior and King. Whoever denies this fundamental truth reveals himself as the Antichrist. The word antichrist (Old Greek: antíchristos) means against Christ or instead of Christ. It expresses that someone does not recognize Jesus as the only Savior and King (Acts 2,36 / Acts 4,12) – as Muslims and representatives of other religions do, for example – or that someone claims to be the promised Savior instead of Jesus (Matthew 24,24). It's not about confessing Jesus as GOD, but about recognizing Jesus in his mediatory role as Savior (1st Timothy 2,5) and as the ruler appointed by GOD (Psalm 2). Whoever acknowledges Jesus as Lord and Savior acknowledges GOD. Whoever rejects Jesus as Lord and Savior rejects GOD. A similar formulation is found in John 5,22-24. Thus, a analogous translation could be:

 

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22 Who is a liar but the one who denies that Jesus is the Anointed One of GOD? This is the Antichrist, who denies both GOD and His Messiah. 23 Whoever does not acknowledge the Messiah does not acknowledge GOD; whoever acknowledges the Messiah acknowledges GOD.

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1st John 4,2 f.

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2  This is how you can recognize the Spirit of GOD: Every spirit that acknowledges that Jesus Christ has come in the flesh is from GOD, 3 but every spirit that does not acknowledge Jesus is not from GOD. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.

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This is one of the most frequently quoted verses to condemn Christians who reject the false doctrine of the deity of Jesus. In truth, however, this verse does not testify that "GOD" came in the flesh (= as a man), as Trinitarians claim. The one who came in the flesh is Jesus Christ. There is no mention here of a Trinity or of Jesus’ alleged deity. In verse 3, the phrase in the flesh is not repeated. This suggests that the emphasis in verse 2 is not on Jesus coming in the flesh, but on the fact that Jesus (already) appeared as Savior. The addition in the flesh is simply to clarify that the Son of GOD is a fully human being and not merely a semblance of a body, as the Gnostics claimed. When viewed together with John 4,15 and John 5,1, the point is to believe that Jesus is the Christ/Son of GOD who has already appeared in the flesh (as a real human being). This confession simultaneously excludes any other person as the bringer of savior. Therefore, anyone who denies that the man Jesus is not the Savior promised by GOD, to whom the apostles testify, reveals the spirit of the Antichrist. It's by no mens about confessing Jesus as "GOD". In that respect Martin Luther's translation, that Jesus Christ came "in the flesh," is incorrect.

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1st John 5,6-8

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6 This is the one who came by water and blood—Jesus Christ. He did not come by water only, but by water and blood. And it is the Spirit who testifies, because the Spirit is the truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 For there are three that testify: the Spirit, the water and the blood; and these three agree in one.

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These three verses, referred to by scribes as the "Comma Johanneum", are an addition that was not originally included in John's letter. There is not a single ancient Greek manuscript or New Testament translation before the 16th century that contains these verses. Some translations draw attention to this insertion in the form of a footnote. Other translations omit these two verses entirely. Without this addition there remains no evidence of a Trinity. The context speaks of the belief that Jesus is the Son of GOD (verses 5 + 10). There are three that testify to this truth, 1. the Spirit that Jesus received at his baptism, 2. the water of his baptism, and 3. the blood that Jesus shed for us on the cross. Even if verse 7 were original, it would not be proof of the Trinity, since being one does not refer to the essence of GOD. Rather, it is a matter of all three agreeing in their testimony. If the Father, Son and the Holy Spirit were one GOD, all the apostles would have stated this so clearly. But one looks in vain for such a confession throughout the New Testament.

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