“Having become as much better than the angels as the more excellent name he has inherited is better than theirs.” — Hebrews 1:4, World English Bible
Hebrews 1:4 is often cited by trinitarian commentators as evidence that Jesus possesses a divine nature equal to God. The argument typically runs like this: because Jesus inherited a “more excellent name” after his resurrection, and because he is described as the “exact imprint” of God’s nature who sits at God’s right hand, this must mean he is inherently God and not a created being. Most commentators appear to focus on the word "name" as inheriting the name of God, which, from this kind of perspective, would mean that Jesus is God Almighty.
But a closer reading of the text—and of the broader biblical context—reveals something very different.
The Meaning of the “More Excellent Name”
The verse states plainly that Jesus inherited this superior name. Inheritance implies reception, not eternal possession. The name does not apply to Jesus while Jesus was in the days of his flesh (Hebrews 5:7), for at that time he was a man, being crowned by God with a glory that is a little lower than the angels. Thus, the "name" is that which Jesus inherits after his being exalted above the angels. 1 Peter 1:20 connects this with the glory that God gave to Jesus after he had been raised from the dead. Jesus, as long as he was still in the days of his flesh, "wasn't yet glorified." (John 7:39) Thus, we conclude that "name" in Hebrews 1:4 represents the glory that Jesus received from his God after his resurrection. Nevertheless, if Jesus inherited this exalted name, then he did not possess it prior to God bestowing it upon him. This alone challenges the idea that Hebrews 1:4 is describing an eternal divine identity.
The passage simply teaches that:
- God exalted Jesus after his resurrection.
- Jesus’ new position is superior to that of the angels.
- This exaltation was granted by God, not something Jesus inherently possessed.
Scriptures that show the above: Acts 2:33; 5:31; Philippians 2:9; Ephesians 1:17-22; Hebrews 1:3; 10:12; 1 Peter 1:21; 3:22.
Nothing in the verse suggests that Jesus is Jehovah, or that Jehovah is more than one person, or that Jesus is a “person” within a triune deity. Those ideas must be imported into the text, not drawn from it.
Exalted Above Angels—But Not Above Jehovah
Since his ascension, Jesus has indeed been exalted far above all angelic dominions and authorities. Scripture repeatedly affirms this (Ephesians 1:20–22; Philippians 2:9–11; 1 Peter 3:22). Yet one exception remains: Jehovah Himself, the only true God, who is the source of all authority and power. - John 10:29; 14:28; 1 Corinthians 15:27.
Jesus’ glory is magnificent, but it is derived, not innate.
What About the “Divine Nature” in Colossians 2:9?
Some point to Colossians 2:9—“in him dwells all the fullness of the divine nature bodily”—as proof that Jesus must be God Himself, possessing what they term "divine nature". But the Greek term behind “divine” corresponds to the Hebrew El and the Greek theos, words that fundamentally denote might, power, or strength.
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When applied to Jehovah, these terms refer to the One who is innately mighty—the Supreme Mighty One.
The words, however, can be used of others who are not Jehovah to denote special power or authority. Jesus, however, is definitely not the "one God" from whom are all. (1 Corinthians 8:6) Thus, when applied to Jesus in Colossians 1:15, this refers to the plenitude of might that God gave him bodily -- in his spiritual body -- after the resurrection.
Jesus certainly has the divine (mighty, strong) nature as God has given to him. The Bible never presents Jesus as the ultimate source of his own power. Instead, it consistently shows him receiving power, authority, and glory from his God, Jehovah. - Deuteronomy 18:15-19; Psalm 2:6-8; 45:7; 110:1,2; Isaiah 9:6,7; 11:2; 42:1; 61:1-3; Jeremiah 23:5; Ezekiel 34:23,24; 37:24; Daniel 7:13,14; Micah 5:4; Matthew 12:28; 28:18; Luke 1:32; 4:14,18; 5:17; John 3:34; 5:19,27,30; 10:18,36-38; Acts 2:22,36; 3:13-26; 10:38; Romans 1:1-4; 1 Corinthians 15:27; 2 Corinthians 13:4; Colossians 1:15,16; 2:10; Ephesians 1:3,17-23; Philippians 2:9-11; Hebrews 1:2,4,6,9; 1 Peter 3:22.
Does Hebrews 1:4 present Jesus as not a part of creation?
Some argue that Hebrews 1:4 proves Jesus cannot be part of creation because the human Jesus “became” superior to angels. But this reasoning overlooks two key points:
1. Jesus is no longer human.
If Jesus were still a man of flesh, he would remain “a little lower than the angels” (Psalm 8:5; Hebrews 2:7, 9). His resurrection transformed him into a glorious spiritual being, no longer bound to human limitations.
2. Exaltation does not negate creation.
The text does not say Jesus was never part of creation. It simply says God exalted him above all created beings. Although many attempt to make the scriptures appear to mean other than what they actually say, scripture elsewhere explicitly identifies Jesus as:
- “the firstborn of all creation” — Colossians 1:15
- “the beginning of the creation of God” — Revelation 3:14
Being exalted above creation does not erase being from creation.
Conclusion
Hebrews 1:4 beautifully highlights Jesus’ exaltation, authority, and glory—but it does not teach that Jesus is Jehovah or that God is a multi‑person being. Instead, it affirms a consistent biblical theme:
- Jehovah is the one God.
- Jesus is His exalted, firstborn Son.
- Jesus’ superior name and glory were granted to him by God, not eternally possessed.
The passage magnifies Jesus’ honor while upholding the distinction between the Son and the God who exalted him.
For links to related studies, see:
Is Jesus God?
For links to related studies, see:
Is Jesus God?
1 John 5:20 - This is the True God
1 John 5:20 - We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life. -- World English
Without the preconceived notion that Jesus is God Almighty, one would naturally conclude from the context that the true God referred to is "him" -- the one that Jesus is the Son of, for the very fact that Jesus is said to be the Son of the God referred to. (Elsewhere, we have shown that the default reasoning is not to imagine and assume that Jesus is the God of Abraham, Isaac, and Jacob, but rather that he was sent by the God of Abraham, Isaac, and Jacob.) To read it any other way would take it from its natural context, and the only reason we could see for reading it any other way would be to have it appear to say that Jesus is the true God (the one he is the son of). This would be done to please those teachers who have presented a lot of imaginative assumptions formed into their dogma.
For reference, let us note a transliteration of the verse below:
oidamen de hoti ho huios tou theou heekei kai
WE HAVE KNOWN BUT THAT THE SON OF THE GOD IS COME, AND
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dedwken heemin dianoian hina ginwskomen
HE HAS GIVEN TO US MENTAL PERCEPTION IN ORDER THAT WE ARE KNOWING
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ton aleethinon kai esmen en tw aleethinw en tw
THE TRUE (ONE); AND WE ARE IN THE TRUE (ONE), IN THE
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huiw autou ieesou christw houtos estin ho
SON OF HIM TO JESUS CHRIST. THIS (ONE) IS THE
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aleethinos theos kai zwee aiwnios
TRUE GOD AND LIFE EVERLASTING.
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Westcott & Hort Interlinear from "The Bible Students Library DVD"
Some argue that the antecedent for "this" [Greek, houtos] is Jesus Christ, and thus Jesus is the "true God" being spoken of. Whether the antecedent of the pronoun "this" is Jesus or the Father has been debated for centuries, even by trinitarian scholars. If we look at The Message translation, we read: "And we know that the Son of God came so we could recognize and understand the truth of God - what a gift! - and we are living in the Truth itself, in God's Son, Jesus Christ. This Jesus is both True God and Real Life." Thus, one translation is positive that Jesus is not the one that is being spoken of as the "true God", and the other is positive in saying that Jesus is the one spoken of as the "true God". Most translations, however, are more neutral, as in the World English Bible translation as quoted at the beginning of this section. At any rate, there is disagreement as to who is being referred to as the "true God", the Father or the Son. For this reason alone, 1 John 5:20 cannot be conclusive proof of the contention that Jesus is Jehovah, the only true Supreme Being.
But can we identify with any degree of certainty who is the "true God" being spoken of? While most translations are not clear as to who the true God is, the wording and context let us know that it is the Father of Jesus Christ, not Jesus himself. The phrase says "in his Son Jesus Christ". Whose son? The son of the true God, the source of eternal life, and it was this eternal life that was made manifest through Jesus while Jesus was in the days of his flesh. (John 1:4; 9:5; Hebrews 5:7; 1 John 1:2) The Christian believer comes to know the only true Supreme Being, the God and Father of Jesus (John 17:1,3), through Jesus, who came to explain him. (Matthew 11:27; Luke 10:22; John 1:18; 17:25) Through Jesus, we are in the true God, and in his Son Jesus. -- John 14:20; 17:20-23; 1 John 1:3.
Some have claimed that in the context, the predominant subject is Jesus, the Son, and thus this is alleged to provide proof that Jesus is the one spoken of as "true God." But is this really so? If we look at the context of the entire chapter, what do we find? Verse two mentions God's love. Verse 4 mentions those born, or begotten, of God. Verse 9 mentions the witness of God. Verse 10 mentions how those who do not believe are making God a liar. Verse 11 tells us that it is God who has given us eternal life. Verses 14 and 15 speak of the believers' petitions that we make to God. Verse 18 tells us that those begotten of God do not practice sin. Verse 19 tells us that we [the believers] know that we are of God, while the world is the power of the evil one. It is true that while the Son of God is mentioned a few times in 1 John 5, it is God who is the predominant person being spoken of, and Jesus is presented as the Son of God and as the representative of God. John speaks of God and his attributes and our relationship to God as the predominant theme of John 5. In view of this context, it is reasonable to conclude that John is summarizing his statements concerning the God and Father of Jesus (John 20:17; Revelation 2:7; 3:2,12) when he says, "This is the true God, and eternal life." And this agrees with what Jesus said in prayer as recorded by John in John 17:1,3.
We should also note that in verses 10, 12, and 13, Jesus is referred to as "the Son of God". It would be noncontiguous that John would suddenly declare that Jesus is God Almighty, of whom he is the Son, especially since he never speaks of Jesus as God (or as a god) anywhere else in his epistle, and repeatedly refers to Jesus as God's Son.
Additionally, we find the one being referred to as "the true one" earlier in 1 John 5:20 is the God of Jesus, and Jesus is being spoken of as the son of this true one. Therefore, it is not reasonable to assume that John suddenly switched so that he called God's son the true God. If this were true, this would imply that Jesus is the true one who was spoken of earlier, that is, the Father of Jesus; thus, if Jesus is the true one of whom he is the son, this would make himself his own son, which our trinitarian neighbors deny.
If one reads the scripture without the tint of trinitarian philosophy or other philosophies that would have us believe that Jesus is God Almighty, the evidence supports that the antecedent would have to be the one spoken of as "true," that is, his Father. Some claim that the Greek word "houtos" has to refer to the person or thing that immediately precedes it. This is not so, as can be seen from a similar construct in 1 John 2:22 and 2 John 1:7. If one would be consistent with the kind of reasoning that some trinitarians (and some others) apply to 1 John 5:20, one should also believe that "this" in 1 John 2:22 is Christ; this would have John saying that Christ is the antichrist and thus that Christ denies the Father and the Son. Likewise, in 2 John 1:7, one should conclude that "this" is referring to the flesh of Jesus as being the deceiver and the antichrist. In reality, by comparing these verses, one should realize that in 1 John 5:20, "this is the true God" is referring back to him who is true and not to Jesus. Also, there are many instances in which pronouns are used in the Greek NT that do not refer to the closest person or thing that precedes it.
Indeed, it appears that the only reason to think that 1 John 5:20 is referring to Jesus as the "true God" is due to the preconceived idea that Jesus is the "true God." In view of the above, any proof sought from this verse that Jesus is the God of Abraham, Isaac, and Jacob is actually circular; that is, we believe that by "this" John meant the Son, and not the Father; thus, because we believe this, this proves that John is calling Jesus "the true God." There is definitely nothing in the verse that presents the idea that the God of Abraham, Isaac, and Jacob is more than one person or three persons.
Nevertheless, while we do not think that John had any intent to refer to Jesus as "true God," in 1 John 5:20, due to the power and authority given to Jesus (as Mighty EL) by the only true Supreme, Jesus can also be called true EL, one of true Power—the one through whom we receive eternal life. -- Deuteronomy 18:15,18-19; Genesis 14:22; Isaiah 9:6,7; Isaiah 11:1-5; Luke 1:32; John 5:22,23,24,26,27; 6:38-40; 7:18. -- See the first section of this study related to the Biblical usage of the Titles for God.
Many trinitarian scholars, however, will readily admit that "houtos" in 1 John 5:20 could apply to either Jesus or back to "he who is true," the Father of Jesus. For instance, Robertson notes the following concerning this verse:
Him that is true (ton alhqinon). That is, God. Cf. 1 John 1:8. In him that is true (en twi alhqinwi). In God in contrast with the world "in the evil one" (verse 1 John 19). See John 17:3. Even in his Son Jesus Christ (en twi uiwi autou Ihsou Cristwi). The autou refers clearly to en twi alhqinwi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are "in the True One" by being "in his Son Jesus Christ." This (outo). Grammatically outo may refer to Jesus Christ or to "the True One." It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ.==========Robertson, A.T. "Commentary on 1 John 5:20"."Robertson's Word Pictures of the New TestamentBroadman Press 1932,33, Renewal 1960.
Another insists that it is very clear that 1 John 5:20 verse indicated a very clear English . . . stating that Jesus Christ is the "True God" and "Eternal Life" and that the grammatical construction favors it, since "Christ" is the immediate ANTECEDENT of the pronoun "THIS" (i.e., in Greek "houtos"). If one is consistent in this reasoning, then, in 1 John 2:22, "This is the antichrist" must be referring to "the Christ." Additionally, "This is the deceiver and antichrist" in 2 John 1:7 must be referring to "the flesh". In reality, the New Testament Greek has many scriptures in which pronouns are used that do not refer to the nearest preceding noun. Contextually, the true God is the same one person who is "God" in 1 John 2:5,24; 3:24; 4:12-16, the same one person who is the source of life, which we receive through, by means of, His Son. -- John 5:26; Romans 6:23; 1 Corinthians 8:6; 1 John 1:2; 5:11,12
One argues that Robertson states that "houtos" "does, as a rule, refer to what is near or last mentioned." (Grammar of the Greek New Testament in the Light of Historical Research, page 702) Thus, it is being claimed, "That there may be a few rare exceptions to a general rule does not mean that one should approach a text of Scripture with the a priori assumption that it will be an exception to the normal rules of grammar. Instead, we should approach a text with the a priori assumption that the normal rules of grammar and syntax will apply unless there are clear grammatical reasons to depart from those rules."
Robertson, however, was a trinitarian, and, despite his claims, he does approach the scripture with priori assumption that the God of Abraham, Isaac, and Jacob is three persons (which is nowhere revealed in the Bible) and that Jesus is one of the persons of the God of Abraham, Isaac and Jacob (again, which is nowhere to be found in the Bible). His research to promote this by grammar extends beyond the Biblical Greek and so as to include many works of beyond Biblical usage and even beyond Koine Greek in which the Bible was written. Many scholars do this, and there is nothing wrong with comparing Biblical Greek usage with other forms of Greek found beyond the Bible; however, it could be misleading if one endeavors to make a standard for such usage based on research—beyond the Bible usage—applicable to the writers of the New Testament. Of even more concern is how John makes use of the Greek word transliterated as "houtos" (Strong's #3778). Additionally, one should not just be classifying by word usage alone but also by the usage of similar syntax as found in 1 John 5:20.
In John 1:1,2, we find similar syntax, and here the nearest antecedent preceding HOUTOS is LOGOS (the Word). In John 1:29,30, we find similar syntax; here the immediate noun preceding HOUTOS is KOSMOS (world), but it is obvious the HOUTOS in verse 30 is not referring to the world, but rather to Jesus.
One argues that Robertson states that "houtos" "does, as a rule, refer to what is near or last mentioned." (Grammar of the Greek New Testament in the Light of Historical Research, page 702) Thus, it is being claimed, "That there may be a few rare exceptions to a general rule does not mean that one should approach a text of Scripture with the a priori assumption that it will be an exception to the normal rules of grammar. Instead, we should approach a text with the a priori assumption that the normal rules of grammar and syntax will apply unless there are clear grammatical reasons to depart from those rules."
Robertson, however, was a trinitarian, and, despite his claims, he does approach the scripture with priori assumption that the God of Abraham, Isaac, and Jacob is three persons (which is nowhere revealed in the Bible) and that Jesus is one of the persons of the God of Abraham, Isaac and Jacob (again, which is nowhere to be found in the Bible). His research to promote this by grammar extends beyond the Biblical Greek and so as to include many works of beyond Biblical usage and even beyond Koine Greek in which the Bible was written. Many scholars do this, and there is nothing wrong with comparing Biblical Greek usage with other forms of Greek found beyond the Bible; however, it could be misleading if one endeavors to make a standard for such usage based on research—beyond the Bible usage—applicable to the writers of the New Testament. Of even more concern is how John makes use of the Greek word transliterated as "houtos" (Strong's #3778). Additionally, one should not just be classifying by word usage alone but also by the usage of similar syntax as found in 1 John 5:20.
In John 1:1,2, we find similar syntax, and here the nearest antecedent preceding HOUTOS is LOGOS (the Word). In John 1:29,30, we find similar syntax; here the immediate noun preceding HOUTOS is KOSMOS (world), but it is obvious the HOUTOS in verse 30 is not referring to the world, but rather to Jesus.
Ronald R. Day, Sr., Restoration Light Bible Study Services (ResLight, RlBible)
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