Within Christian theology, the deity of Jesus is a foundational tenet, affirmed by numerous scriptural passages. Any fair discussion must acknowledge that the New Testament contains strong texts used in support of high Christology, including John 20:28, Titus 2:13, Hebrews 1:8, and Romans 9:5. At the same time, certain texts present real interpretive complexities, particularly those where the risen or exalted Jesus, or New Testament writers speaking about the exalted Jesus, refer to God as "my God" or "the God of our Lord Jesus Christ." This article will examine John 20:17, Revelation 3:12, Ephesians 1:17, and Hebrews 1:9, considering both traditional interpretations and the internal tensions these passages present.
John 20:17
In John 20:17, following His resurrection, Jesus tells Mary Magdalene, "Do not hold on to me, for I have not yet ascended to the Father. Go instead to my brothers and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" This statement is significant because it occurs after Jesus' resurrection, not merely during His earthly ministry. In Greek, Jesus distinguishes "my Father" from "your Father" and "my God" from "your God," rather than simply saying "our Father" or "our God." Trinitarian interpreters commonly argue that this reflects the Son's unique filial relation to the Father and His continuing incarnate, representative role on behalf of His disciples.
However, the phrasing "my God" remains important because it presents the risen Jesus as personally referring to another as God. That point should not be overstated: in the same chapter, Thomas addresses the risen Jesus as "My Lord and my God" (John 20:28), one of the strongest Christological statements in the New Testament and a major reason Christian readers do not see John 20:17 as a simple denial of Jesus' deity. The tension is therefore internal to the Gospel of John itself: the risen Jesus can be addressed as God, while also speaking of the Father as "my God." Orthodox Christology resolves this by appealing to the incarnation: the one person of the Son remains truly human, and according to that human nature and messianic role He worships, obeys, and relates to the Father as God.
Revelation 3:12
In Revelation 3:12, the exalted Christ, addressing the church in Philadelphia, states, "The one who is victorious I will make a pillar in the temple of my God. Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name." The repetition of "my God" four times in this heavenly context is striking.
From a traditional Christian perspective, Revelation as a whole contains very strong evidence for an exalted Christology: the Lamb shares the throne, receives worship with God, and participates in divine rule (for example, Revelation 5:13-14; 22:1-3). For that reason, Revelation 3:12 should not be treated as though it stands in isolation. Still, the repeated use of "my God" in the speech of the exalted Christ is significant. It shows that, even in a heavenly and post-ascension setting, Revelation portrays Jesus as distinguished from the one He calls "my God." Trinitarian interpreters usually explain this through the Son's continuing incarnate identity and mediatorial role, while non-Trinitarian readers see the wording as evidence that Jesus is subordinate to, and not identical with, the God whom He worships and serves.
Ephesians 1:17
In Ephesians 1:17, Paul writes, "I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better." This is not Jesus Himself speaking, but it is a post-resurrection apostolic statement about the exalted Lord. The phrase "the God of our Lord Jesus Christ" is therefore relevant to the same question: the Father is described not only as the God of believers, but as the God of Jesus Christ.
Traditional exegesis commonly reads this within Paul's wider Christology. Ephesians also presents Christ as exalted above every rule and authority, seated at God's right hand, and functioning as head over all things for the church (Ephesians 1:20-23). On a Trinitarian reading, "the God of our Lord Jesus Christ" refers to the Father in relation to the incarnate and exalted Son, especially in the Son's mediatorial office. The phrase does not by itself settle the question of Christ's nature, but it does show that Paul's language can place Jesus in an exalted position while still speaking of the Father as His God.
Hebrews 1:9
Hebrews 1:9 states, "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." This verse belongs to the quotation of Psalm 45:6-7 in Hebrews 1:8-9. The preceding verse is one of the strongest texts used for the deity of Christ: on the common translation, the Son is addressed, "Your throne, O God, is for ever and ever." Some have proposed alternative renderings, but many major English translations and many scholars understand Hebrews 1:8 as directly addressing the Son as God. The internal tension is therefore real: the same scriptural quotation can address the Son as "God" and immediately say, "God, your God," has anointed Him.
In traditional interpretation, this tension is usually resolved by appealing to Christ's person and work: the Son is divine, yet as the incarnate Messiah He is anointed, exalted, and addressed in royal-Davidic language. This reading emphasizes that Hebrews 1 is not merely lowering Christ; it also places Him above angels, identifies Him as the agent of creation, and applies exalted scriptural language to Him. At the same time, Hebrews 1:9 still preserves a distinction between the Son and "God, your God," which is why the passage remains important in debates over whether the New Testament presents Jesus as God in the same sense as the Father or as God's supreme appointed agent.
Conclusion
The cumulative force of these passages presents a nuanced challenge to simple explanations of Jesus' references to God as belonging only to His earthly humiliation. John 20:17 and Revelation 3:12 give direct post-resurrection or heavenly speech in which Jesus refers to "my God." Ephesians 1:17 and Hebrews 1:9 add apostolic and scriptural language in which the exalted Jesus is said to have a God. The enduring human nature of Jesus provides a theological framework within orthodox Christianity for understanding these texts, but the passages still require careful integration with the New Testament's strongest affirmations about Christ.
While traditional Christian interpretations maintain the full deity of Christ, these texts invite a deeper exploration of the mystery of the Incarnation and the relational dynamics within the Trinity. The dual nature of Christ remains a central tenet that seeks to harmonize these scriptural affirmations, offering a coherent understanding within the broader context of Christian doctrine.