The first of the above quotations says the Word was God, and also the Word was with God. Now it needs no proof—indeed it is self-evident—that the Word as God, was not the God whom he was with. And as there is but “one God,” the term must be used in reference to the Word in a subordinate sense, which is explained by Paul’s calling the same pre-existent person the Son of God. This is also confirmed by John’s saying that the Word “was with the Father.” 1 John 1:2; also calling the Word “his Son Jesus Christ.” Verse 3. Now it is reasonable that the Son should bear the name and title of his Father, especially when the Father makes him his exclusive representative to man, and clothes him with such power—“by whom he made the worlds.” That the term God is used in such a sense is also proved by Paul, quoting Psalm 45:6, 7, and applying it to Jesus. “But unto the son, he saith, Thy throne, O God, is forever and ever, …therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” Hebrews 1:8, 9. Here the title of God is applied to the Son, and his God anointed him. This is the highest title he can bear, and it is evidently used here in a sense subordinate to its application to his Father. AERS 153.1 –Joseph Harvey
Being made so much better than the angels as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him. And of the angels, he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever. (GCB/GCBD 1895, page 219.4 – A. T. Jones)
W)hat is his name? What does the Father call him? God. “Thy throne, O God.” Then that is His name. How did He get it? Fourth verse: “As He hath by inheritance obtained a more excellent name than the angels.” You and I have a name that we have by inheritance. We may have four or five names, but we have only one name that we got by inheritance. And that is our Father’s name. And that name we have just as soon as we exist and just because we exist. By the very fact of our existence we have that name; it belongs to us by nature. The Lord Jesus “hath by inheritance” obtained this name of “God.” Then that name belongs to Him just because He exists. It belongs to Him by nature. What nature is His, then? Precisely the nature of God. And God is His name, because that is what He is. He was not something else and then named that to make Him that, but He was that and was called God because He is God. (GCB/GCBD 1895, page 219.5- A. T. Jones)
Therefore it is further written of Him that He was “made so much better than the angels, as He hath by inheritance obtained a more excellent name than they.” (ARSH December 11, 1900, page 792.11 – A. T. Jones))
This more excellent name is the name “God,” which, in the eighth verse, is given by the Father to the Son. “Unto the Son He [God] saith, Thy throne, O God, is forever and ever.” (ARSH December 11, 1900, page 792.12- A. T. Jones))
Thus, He is so much better than the angels as God is better than the angels. And it is because of this that He has that more excellent name; the name expressing only what He is, in His very nature. (ARSH December 11, 1900, page 792.13-A. T. Jones)
And this name “He hath by inheritance.” It is not a name that was bestowed, but a name that is inherited. (ARSH December 11, 1900, page 792.14)
Now, it lies, in the nature of things, as an everlasting truth, that the only name any person can possibly inherit is his father’s name. This name, then, of Christ’s, which is more excellent than that of the angels, is the name of His Father; and His Father’s name is God. The Son’s name, therefore, which He has by inheritance, is God. And this name, which is more excellent than that of the angels, is His because He is “so much better than the angels.” That name being God, he is so much better than the angels as God is better than the angels. ARSH December 11, 1900, page 792.15- A. T. Jones))
Next, His position and nature, as better than that of the angels, is dwelt upon: “For unto which of the angels saith He [the Father] at any time, Thou art my Son, this day have I begotten thee? and again, I will be to Him a Father, and He shall be to me a Son?” This holds the thought of the more excellent name spoken of in the previous verse. For He, being the Son of God,—God being His Father,—thus hath “by inheritance” the name of His Father, which is God; and which is so much more excellent than the name of the angels, as God is better than they. ARSH December 11, 1900, page 792.16 A. T. Jones)
However, it would be in no wise different so far as this particular fact is concerned, if Christ had spoken this of himself, and had commissioned to preach in his name, for his original name is precisely the same as the Father’s. He and the Father are one. And “he hath by inheritance obtained a more excellent name than” any of the angels. Hebrews 1:4. – (ARSH October 1, 1895, page 632.2 -A. T. Jones)
The only name that any person can inherit is his father’s name. A person may have several names; but there is only one that he can inherit, and that is his father’s; all other names that he may have must be given to him. Now Christ had “by inheritance” a name. It could not possibly be any other than his Father’s name.( ARSH October 1, 1895, page 632.3 – A. T. Jones)
Having this name by inheritance, he has it by nature. He has it by the very fact of his existence. As certainly as he exists, this name—the name of the Father—belongs to him. And the Father’s name being his by nature, this name as certainly expresses his nature as it expresses the name of the Father. “The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin”—this is the Father’s name and nature; and this is the name and nature of the Son, because he has by inheritance—by nature—his Father’s name. (ARSH October 1, 1895, page 632.4 – A. T. Jones)
So perfectly did Christ represent the Father, that for one to say that he had not seen the Father was equivalent to saying that he had not seen Christ. For this we have the words of Christ himself; therefore those who refuse to accept him as divine, do so simply because they cannot believe his word. Those who do not believe that Christ, as he was here on earth, was divine, do not give him credit for being even an honest man. The very name that was given to Jesus-Emmanuel-signifies, “God with us.” See Matthew 1:23. BEST September 1, 1889, page 265.8 – E. J. Waggoner
The writer to the Hebrews, speaking of Christ’s superiority to the angels, says that it is because “He hath by inheritance a more excellent name than they.” Hebrews 1:3. What name is it that he has by inheritance? It is, “The mighty God.” As the only begotten Son of God, He has that name by right. It is most natural that the Son should inherit the name of the Father. That he has this name, is shown still further by the words of the Father himself, who addresses the Son by it. Speaking of God the Father, the apostle says: “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.” Hebrews 1:8. BEST September 1, 1889, page 266.1 -E. J. Waggoner
Having noticed the humiliation of the exalted Son of God, we come to the question at issue: Who or what died for man? I answer, Christ, the Son of the Most High: the pre-existent one that was with God in the beginning: the Word, that was made flesh. Now that the scriptures I have quoted all refer to the “higher nature of Christ, the pre-existent Son of God, no one can doubt. Indeed, if the incarnation of the Holy One is not therein revealed, it cannot be revealed at all, and Socinianism is the only resort. But it is therein revealed plainly: and it is equally plain that the same Word, or Son, or Christ, died for our sins. I have remarked that the titles of the Father are given to the Son whereby he is called God. In Isaiah 9:6, 7, he is called the son given: the child born; Wonderful Counsellor: the mighty God: the everlasting Father; the Prince of Peace: and he is to sit upon the throne of David. These expressions clearly identify the anointed of God, even Jesus. And he is evidently called Prince of Peace here in the same capacity that he is called the “King of peace,” in Hebrews 7, because “he is our peace.” Ephesians 2:14, or makes peace for us on the throne of his Father: for it is only in his priestly office that he is King of Peace, that is, a priest after the order of Melchisedec. But Paul again says that he is our peace.” Ephesians 2:14, or makes peace for us on the throne of his Father: for it is only in his priestly office that he is King of Peace, that is, a priest after the order of Melchisedec. But Paul again says that he is our peace, reconciling us unto God by the cross, we being “made nigh by the blood of Christ.” Ephesians 2:13-16. We have seen the necessity of blood to make an atonement and that the high priest never entered the holiest without it; and Christ, the King of Peace, our High Priest, obtains redemption for us “by his own blood.” See Hebrews 6:20, 7, 1-3, 8, 1, 9, 11, 12. Therefore that exalted one referred to in Isaiah 9:6, 7, shed his blood or laid down his life for us. Again he is prophesied of under the name Immanuel, which Matthew said means “God with us.” The angel said he should “save his people from their sins.” Matthew 1:21, 23. And Paul said he accomplished this or put away sin by the sacrifice of himself,” purging us “by his own blood.” Hebrews 9:11-14, 26. ARSH October 27, 1863, page 174.1 – James . White
R. F. Cottrell
Review and Herald – June 1, 1869
Children inherit the name of their father. The Son of God “hath by inheritance obtained a snore excellent name than” the angels. That name is the name of his Father. The Father says to the Son,” Thy throne, 0 God, is forever and ever.” Heb. i. … But though the Son is called God yet there is a “God and Father of our Lord Jesus Christ.” 1 Pet. 1,3. Though the Father says to the Son,” Thy throne, 0 God, is forever and ever,” yet, that throne is given him of his Father ; and because he loved righteousness and hated iniquity, he further says, “Therefore God, even thy God, hath anointed thee.” Heb. i, 9. “God hath made that same Jesus both Lord and Christ.” Acts. ii, 36. The Son is “the everlasting Father,” not of himself, nor of his Father, but of his children, His language is, “I and the children which God hath given me.” Heb. ii, 13.
The Sonship of Christ.
D. M. Canright
Review and Herald – May 30, 1878
JESUS CHRIST IS CALLED GOD
If our position be correct, that Christ is truly the Son of God, begotten of the Father’s own substance, then of course it would be proper for him to take the name of his Father, that is God. Hence we find that he is called God in the Bible. “But unto the Son he saith, Thy throne, 0 God, is forever and ever; a sceptre of righteousness is the sceptre, of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy Gad, hath anointed thee with the oil of gladness above thy fellows.” Heb; 1:8, 9. Notice the fact that while the Son is here explicitly called ” God,” yet he is at the same time carefully distinguished from God his Father. “Unto the Son he saith, thy throne, O God,” &c. ” Therefore, God, even thy God, hath annointed,” &c. Because Christ is called God, we must nut therefore confound him with God the Father, because the above scriptures plainly show the distinction. Again, in John 1:1, 2, he is plainly called God: “In the beginning was the Word, and the Word was with God, and the word was God. The same was in the beginning with God.”
CHRIST THE LEADER OF THE ISRAELITES
C. P. Bollman
Signs of the Times – March 24, 1887
…It is the only begotten Son, who bears the name of the Father; and this is what Paul means when he speaks of him “being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.” Heb. 1:4. And that the “more excellent name” is the name “God,” appears from verses 8-12, which are a quotation from the Psalms, where the Father himself says unto the Son: “Thy throne, 0 God, is forever and ever…
THE GLORY OF CHRIST. – A Study of the Book of Hebrews
Uriah Smith – Review and Herald – July 25, 1893
…After thus speaking to the angels of the position and work to which they are called, GOD IS THEN REPRESENTED AS ADDRESSING THE SON DIRECTLY, and placing him, not in the position of a servant, or minister, but as one upon the throne: “THY THRONE, O GOD, is forever and ever.”
THESE WORDS most clearly show the divinity of Christ, placing him directly on the plane of deity. THE FATHER ADDRESSES HIM BY THE NAME OF “GOD,” and in verse 10, as “Lord,” and DISTINGUISHES HIMSELF from Christ, only BY CALLING HIMSELF, “THY GOD.”
David says, “Thy throne, O God, is forever and ever, a scepter of righteousness is the scepter of thy kingdom.” [Hebrews 1:8.] This exalted Saviour came to our world and died in order that we should not eternally perish. He practiced piety, self-denial, and self-sacrifice and set us an example that we should follow in His steps. He not only declared that the law was binding, but honored it by rendering perfect obedience to its claims. For our sake He become poor, that we through His poverty might be made rich. {Lt56-1893.12} EGW
THE WORD OF GOD
E. J. Waggoner- Present Truth – October 24, 1895
“The Word Was God.”—”Being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they.” Heb. i. 4. The Son must inherit the name and titles and estate of the Father. Whatever titles belong to God the Father belong equally to Christ. They are His by right. By birth He is “heir of all things.” The Apostle Paul writes of the glorious appearing “of our great God and Saviour Jesus Christ.” Titus ii. 13. The Father Himself addresses the Son as God, saying to Him, “Thy throne, 0 God, is for ever and ever.” Heb. i. 8…
But Christ has overcome in our behalf. He was the only One who could be a competent Saviour. He had divine wisdom, ability, and power. He could stand before the world as a wonderful Counsellor, the mighty God, the Everlasting Father, the Prince of Peace. God’s words concerning His anointed One are weighty with meaning; “Unto the Son he said, Thy throne, O God, is forever and ever; a scepter of righteousness is the scepter 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.” [Hebrews 1:8, 9.] {Lt7-1900.22} EGW
The Creator – J. E. White(Edson) -Gospel Herald – May 19, 1902
“In John 1:1 the Word (Christ) is called God. THE TITLE OF GOD IS GIVEN TO CHRIST. The Father himself declares: “Thy throne, O God, is forever and ever.” Heb. 1:8; Ps. 45:6. In this text it will be seen that the Son is called God by the Father.”
Much stress is laid on Isaiah 9:6, as proving a trinity, which I have quoted and referred to our High Priest who shed his blood for us. the advocates of that theory will say that it refers to a trinity because Christ is called the everlasting Father. But for this reason, with others, I affirm that it can have no reference to a trinity. Is Christ the Father in the trinity? If so, how is he the Son? or if he is both father and son, how can there be a trinity? for a trinity is three persons. To recognize a trinity the distinction between the father and son must be preserved. Christ is called “the second person in the trinity;” but if this text proves a trinity or refers to it at all, it proves that he is not the second but the first. And if he is the first who is the second? It is very plain that this text has no reference to such a doctrine. ARSH November 3, 1863, page 182.13
In seeking an explanation of this text we must bear in mind the work of Christ as brought to view in this and parallel passages. These words refer to the “child born,” the “son given,” who, as we have seen, bears the title of God subordinate to his Father. And if an apostle could call himself the father of those whom he had begotten in the gospel, (1 Corinthians 4:15; 1 Timothy 1:2; Titus 1:4), how appropriately is this title applied to the Prince of Peace who is, in a peculiar sense, the everlasting father of all to whom he gives everlasting life. The New Jerusalem is called the Bride, the Lamb’s wife; Revelation 21; Christ of course is the Bridegroom, the husband. But Paul says Jerusalem above is our mother. Galatians 4. If so, why not her husband, the bridegroom, be our father? Surely there is nothing inappropriate in this. But, as the new jerusalem is not the mother of the unregenerate, these being reckoned the children of the bondwoman, so Christ is not called their father. They are not his children, and he does not give them everlasting life. Therefore the title is applied to him in a subordinate and restricted sense. In its unrestricted and universal sense it applies only to the Supreme One, “the God and Father of our Lord Jesus Christ.” ARSH November 3, 1863, page 182.14
