God the Father Called Jesus “God”

God the Father Called Jesus “God”
By Dr. Maxwell Shimba, Shimba Theological Institute

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Introduction

The divinity of Jesus Christ is one of the central doctrines of Christian theology, affirming that Jesus is not merely a prophet or moral teacher but truly God incarnate. One of the most compelling biblical evidences for this truth is found in Hebrews 1:8–9, where God the Father Himself addresses the Son as “God.” This passage stands as a theological cornerstone for understanding the divine nature of Christ within Trinitarian doctrine.

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Biblical Foundation

Hebrews 1:8–9 (KJV) reads:

“But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”

This statement explicitly affirms that the Father calls the Son “God.” The author of Hebrews, under divine inspiration, quotes from Psalm 45:6–7, which is a royal psalm celebrating the eternal kingship of the Messiah. While the psalm originally applied to an Israelite king, the New Testament interprets it as a prophetic reference to Jesus Christ—the eternal King and divine Son of God.

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Theological Analysis

1. The Title “O God” (ὁ Θεός)
   The Greek term used in Hebrews 1:8, ho Theos (“O God”), leaves no ambiguity regarding the divinity attributed to the Son. God the Father, in this dialogue within the Trinity, affirms that the Son’s throne is eternal—an attribute that belongs only to God (cf. Psalm 93:2).

2. Eternal Kingship and Righteous Dominion
   The “throne” signifies authority, sovereignty, and eternal dominion. Jesus’ kingdom is not temporal but everlasting, fulfilling the prophecy of Isaiah 9:6–7, which describes the Messiah as “The Mighty God, The Everlasting Father.”

3. Anointing of the Son
   In verse 9, the Father continues, “Therefore God, even thy God, hath anointed thee.” This illustrates the unique relational distinction within the Godhead—the Son is God, yet distinct from the Father, who anoints Him. The anointing symbolizes divine approval, joy, and the empowerment of Christ’s messianic mission (cf. Acts 10:38).

4. Unity and Distinction within the Trinity
   These verses powerfully demonstrate the Trinitarian relationship—unity of essence yet distinction of persons. The Father calls the Son “God,” affirming both equality in divinity and distinction in relational roles. As the Nicene Creed later declared:

   “God from God, Light from Light, true God from true God; begotten, not made, being of one substance with the Father.”

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Scholarly Commentary

Renowned biblical scholar F. F. Bruce notes:

“The author of Hebrews unhesitatingly applies to Christ words originally addressed to God. The Son’s divine status and eternal rule are unquestionable.” (The Epistle to the Hebrews, NICNT, 1990).

Similarly, John Calvin observes:

“This passage is remarkable, as it clearly shows that the Son is called God by the Father, and that His eternal kingdom is distinctly affirmed.” (Commentary on Hebrews).

The Church Fathers also recognized this verse as a key testimony to Christ’s deity. Athanasius, in his defense of the Trinity, cited Hebrews 1:8 as irrefutable evidence that the Son is of the same divine essence as the Father.

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Conclusion

Hebrews 1:8–9 provides an unambiguous declaration from God the Father Himself acknowledging Jesus Christ as God eternal, righteous, and sovereign. This passage affirms the doctrine of the Trinity, the unity of divine nature shared by the Father and the Son, and underscores that the worship of Christ is not idolatry but true worship of the one God revealed in three Persons.

Therefore, the divine testimony in Scripture itself—“Thy throne, O God, is for ever and ever”—stands as an everlasting witness to the deity of Jesus Christ, the eternal Son of God, the righteous King, and the Redeemer of mankind.

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References

1. The Holy Bible, King James Version.

2. Bruce, F. F. The Epistle to the Hebrews. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1990.

3. Calvin, John. Commentary on the Epistle to the Hebrews. Translated by John Owen. Edinburgh: Calvin Translation Society, 1849.

4. Athanasius of Alexandria. Orations Against the Arians. Nicene and Post-Nicene Fathers, Vol. 4. Grand Rapids: Eerdmans, 1956.

5. Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids: Zondervan, 1994.

6. Erickson, Millard J. Christian Theology. 3rd ed. Grand Rapids: Baker Academic, 2013.

7. Ladd, George Eldon. A Theology of the New Testament. Grand Rapids: Eerdmans, 1993.

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