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Jesus Christ Was An Icon!



By Hal Dekker



Last page update:  2023.02.04



What Is the Identity of Jesus Christ?

- He was a god

- Apaugasma

- Eikōn

Middle Voice Verbs Also Tell Us More About the True Identity of the Word, Jesus Christ

What Do We Reflect?

Jesus Christ Had A God!



What Is the Identity of Jesus Christ?


Concerning Christology, the study of the identity of Jesus Christ, we need not guess or theorize.  The ancient texts of the Bible are chucked full of revelation by holy Spirit concerning him, which God's "mouthpieces", the prophets and apostle, wrote for us to enlighten us.  The challenge to gaining the knowledge and understanding of the God's true orthodoxy is the same as it has always been: do we believe every "wind of doctrine", i.e., theologically paraphrased and fudged alterations in Bible translations, or do we study the ancient texts to see for ourselves if they can verify all of the theological hoopla?  If they can't then that's the discerning of theological hoopla.  Do we decide in our hearts that our own wholeness/salvation is too valuable to gamble it on a roll of the dice with mortal-made theological theories?  Yes!  Let's go back to the precious biblical scriptural facts and flood our minds with the Truth, and not theological theory.  Are you, me, or is anyone, willing to give God’s exact Word and his orthodoxy preeminence over you, me, anyone's, own and other's mortal-made theological theories and imaginations? 


This study is not about the Word's, or Jesus Christ's, entire identity, but about only a small part of it, but which is an important part in establishing the Truth of the God's True orthodoxy.  This study is about a part of the Word's, Jesus Christ's, identity which is ignored in the Trinitarian preaching and teaching tradition.  This part, along with others, about the Word's and Jesus Christ's identity, are routinely ignored, in order to more easily facilitate the continual pumping of the Constantinian theological mantra, "Jesus Christ is God" into the minds of the followers of it.  There are many passages in the holy scriptures of the Truth of the God's Word which obviously contradict many aspects of the triune godhead invention.  And guess what, those passages, and associated subject matters, remain ignored in Trinitarian preaching and teaching; because openly visiting them could stir up headwinds of controversy over various confusing aspects of the triune godhead invention, if not call the whole contraption into question in people's minds. 



- He was a god


An obvious biblical passage to begin to show the scriptural facts about Jesus' identity is in John 1:1-5.


John 1:1a In (en) [a] beginning (archē) there was being (ēn) the (ho) Word (logos);


John 1:1b and (kai) the (ho) Word (logos) was being (ēn) toward (pros) the (ton) God (theon);


(For “of the things toward the God” see Rom. 15:7)


John 1:1c and (kai) [a] god2316 (theos) was being (ēn) the (ho) Word (logos)


John 1:2 This one (houtos), in (en) [a] beginning (archē), was being (ēn) toward (pros) the (ton) God (theon)


(For Jesus’ use and definition of the word toward (pros), see Mark 14:49) 


(For the Word’s heavenly pre-existence as a spirit-based being, see Prov. 8:22-31; Dan. 3:25-28; John 1:1-2, 14, 30, 3:13, 31, 6:33, 38, 41, 50-51, 58-62, 8:23-26, 58, 13:3, 16:27-30, 17:5-8, 24; Rom. 8:29; 1 Cor. 10:4, 9, 15:47; Gal. 4:1-5; Eph. 4:8-10, Phil. 2:6-7; Col. 1:15; Heb. 1:4-6, 3:2; 1 Pet. 1:20; 1 John 1:2; Rev. 3:14)


John 1:3 Through (di’) [the sake, AE] of him (autou) everything (panta) caused itself to come to pass (egeneto).  


And (kai) without (chōris) him (autou) but absolutely not one thing caused itself to come to pass (egeneto oude hen) which (ho) has come to pass (gegonen)


As we can see abundantly throughout all of the God's creation, in any of the classifications of the life on earth, and especially with his use of "seeds", the Word, the messenger of the God responding to his edict, sets in motion very small microscopic things, which, through continued motion, eventually unfold and develop themselves into mighty things.


(For all things coming to pass through God’s instrumental use of the Word, see John 1:3, 10; Col. 1:16-17; Heb. 1:2-3)


John 1:4 In (en) him (autō) there was being (ēn) life (zōē)


And (kai) the (hē) life (zōē) was being (ēn) the (to) light (phōs) of the (tōn) mortals (anthrōpōn).


John 1:5 And (kai) the (to) light (phōs) shines (phainei) in (en) the (tē) darkness (skotia).  


And (kai) the (hē) darkness (skotia) absolutely did not receive (ou katelaben) it (auto)!


Trinitarians don't like this translation because it obviously contradicts their adopted theological theory.  But it is a fact that the triune godhead nomenclature and no part of its associated terminology appears anywhere in the Hebrew or Greek texts of the Bible.  And it's a fact that there are other passages which refer to the Word, and to Jesus Christ, as a god.  And it's a fact that Jesus Christ declared several times that his God, his heavenly Father, was greater than he, and that he could do nothing without the God working in and through him.  And it's a fact that apostle Paul and the writer of Hebrews declare that the Word, in the beginning, was a messenger of the God, and that messenger was the firstborn one of every created thing (Col. 1:15; Heb. 1:1-14).


Other scriptural facts which help us understand the Truth about the Word's, Jesus Christ's, true identity, other than the Word being a god of some kind, being in a godly form (Phil. 2:6), a spirit-based being (1 Cor. 15:35-50), can be easily discovered if we simply take the time to look.  A simple word study in the ancient texts of the two Greek word’s apaugasma and eikōn leads us right into the heart of many of those scriptural passages in which the prophets and apostles describe for us the role Christ Jesus filled as an agent for the Highest God, his creator (Col. 1:15), which God subsequently became not only the Word's creator, but the Word's heavenly Father.


apaugasma - Strong’s # 541, a common noun, a compound of the preposition apo, Strong’s # 757, and the root verb augazō, Strong’s # 826.  Although apaugasma is used only one time in the texts, in Heb. 1:3, it’s not an elusive or difficult word in the Greek, and a general meaning can be easily ascertained through examination of the usages of its two root words.  It’s exact meaning is, “a reflection off” of something.  If when you’re driving down a road and you see the sun reflect off from the bumper or windshield of an on-coming car, that’s exactly to what this word refers and means, simply a reflection off of something.  Of course, in the context of Hebrews and other biblical books, that something is the highest God.


- Apaugasma


 Heb. 1:1 (LIT/UBS4) The (ho) God (theos), long ago (palai) having spoken (lalēsas) many portions (polumerōs) and (kai) many ways (polutropōs) to the (tois) fathers (patrasin), [having spoken] in (en) the (tois) prophets (prophētais),


Heb. 1:2 (LIT/UBS4) over (ep’) last (eschaton) of the (tōn) days (hēmerōn) of these (toutōn) he spoke (elalēsen) to us (hēmin) in (en) [a] son (huiō):


whom (hon) was put in place (ethēke) [to be] [an/the] heir (klēronomon) of all things (pantōn);


If the God's son was put in place as an heir of all things, then that states another fact, that fact being that he was not always an heir of all things.  The biblical writer here states that God's son was put in place as an heir of all things.  But, if the God's firstborn son was the highest God from the start, how did he become a son of himself?  And then also, was becoming a son, and being put in place as an heir of all things, somewhat of a demotion?  If he created and supposedly owned all things in the heavens and on earth, how did they become taken away from him only to become awarded back to him when he became an heir of all things? 


 Heb. 1:1-2, and many other biblical passages, implies/states that God's son did something, or many things, to earn himself becoming an heir to all things.  Coming up, all of these questions and implications can be verified from the biblical scriptural facts, using the LIT, which simply quotes the prophets and apostles.  Using the LIT, no theological paraphrases and creative "synonyming" can obfuscate the subject matter of Christ Jesus' identity, and thereby sidetrack us from tracking this subject matter through the texts.


through (di’) whom (hou) he made (epoiēsen) the (tous) ages (aiōnas) also (kai)


The writer (apostle Paul?) states that "through whom".  From examining many other subject-related passages in local and remote contexts, and passages written by other apostles as well, we can see that "through whom" means through the instrumental use of his son, who was the Word at that time, as an agent of himChrist Jesus kept saying, over and over, that he was sent by his heavenly Father.  He didn't come into the cosmos on his own authority.  He was working for his heavenly Father as an agent of his heavenly Father.


 Heb. 1:3 (LIT/UBS4) who (hos) is being (ōn) [a] reflection off (apaugasma) of the (tēs) glory (doxēs),


Although the son of the God, an heir, was called the Word at the time the God used him as his agent to make the ages (John 1:1-5), the writer is writing about him now as a son of the God, as an heir of the God.  As a son and an heir of the God, Christ Jesus is a reflection off of the glory of the God.   


and (kai) [a] characterization (charaktēr) of the (tēs) understanding (hupostaseōs) of him (autou), [God, v1, RE],


Jesus was a characterization of his heavenly Father because of what the Father taught Jesus about himself.  Jesus reflected that knowledge, and heart, and love of the God to mortalkind in the cosmos, to whom he was sent.  The God, the Spirit, dwelled in Jesus Christ, and the worked through Jesus Christ, to show himself to us (John 14:8-11).  The writer of Hebrews states that Jesus Christ was not the God, the Spirit, through stating that Jesus Christ was the secondary source of light, reflecting off from him the light shining from a primary source, that source being the God, the Spirit, Jesus' heavenly Father. 


and (te) [the] one bringing (pherōn) all the things (ta panta) [to come to pass through, AE] the (tō) statement (rhēmati) of the (tēs) work of inherent power (dunameōs), of him (autou), [God, v1, RE],


(For all things coming to pass through God’s instrumental use of the Word, see John 1:3, 10; Col. 1:16-17; Heb. 1:2-3)


[the] [son, v2, RE] having caused himself to make (poiēsamenos) [a] cleansing (katharismon) of the (tōn) sins (hamartiōn), he sat down (ekathisen) in (en) right (dexia) of the (tēs) magnificence (megalōsunēs) in (en) high places (hupsēlois);


(For an outline of Jesus Christ’s accomplishments in his earthly agency to his heavenly Father, see the note under Mat. 3:17.)


Heb. 1:4 (LIT/UBS4) [the] [son, v2, RE] having caused himself to become (genomenos) [a] so much (tosoutō) stronger positioned one (kreittōn) of the (tōn) messengers (angelōn), for as much as (hosō) he has inherited (keklēronomēken) [a] different (diaphorōteron) name (onoma) alongside (par’) of them (autous)!


The writer of Hebrews states several important things which begin for us to define the Christology, the identity, of the Word who became flesh, Jesus Christ:


- that as a son of the God, Jesus Christ is an heir (Heb. 1:1),


- that the God made the ages through him (Heb. 1:2),


- that his son is a reflection off of the glory the the God (Heb. 1:3),


- that his son is a characterization of the understanding of him, [the God] (Heb. 1:3),


- that the son is bringing all the things [to come to pass through] the statement [of him] (Heb. 1:3),


- that the son made a cleansing of the sins (Heb. 1:3),


- that the son sat down in right of the magnificence in high places (Heb. 1:3),


- that the son, for having caused himself to become a so much stronger positioned one of the messengers, he has inherited a different name alongside of them (Heb. 1:4). 


Beginning in Heb. 1:4 the writer of Hebrews begins to define the son as a messenger of the God.  And then in Heb. 1:5-14 the writer goes on to tell us what the God did for his messenger, who became his firstborn son.


- Eikōn


Col. 1:13 (LIT/UBS4) [giving thanks to the Father] who (hos) caused himself to rescue (errusato) us (hēmas) out (ek) of the (tēs) authority (exousias) of the (tou) darkness (skotous);


and (kai) [who] stood [us] together with (metestēsen) [him] into (eis) the (tēs) Kingdom932 (basileian) of the (tou) son (huiou) [of him], [out] of the (tēs) love (agapēs) of him (autou);


Col. 1:14 (LIT/UBS4) [the son of him, v13, RE] in (en) whom (hō) we have (echomen) the (tēn) redemption (apolutrōsin) through (dia) the (tou) blood (haimatos) of him (autou), the (tēn) letting go (aphesin) of the (tōn) sins (hamartiōn);


Col. 1:15 (LIT/UBS4) [the son of him, v13, RE] who (hos) is (estin) [an/the] icon (eikōn) of the (tou) God (theou), of the (tou) unseeable (aoratou) [God, RE];


[the son of him, v13, RE] [who is, RE] [the] firstborn (prōtotokos) [son, v13, RE] of all (pasēs) of creation (ktiseōs);


Apostle Paul clearly states that the one who became the God's son was the firstborn one of all of creation.  This is stated in Heb. 1:6 as well.  And then both apostles John and Paul go on to explain how both the God and the Word together created the balance of all of God's creation (John 1:3, 14; Col. 1:15-16; Heb. 1:1-6; 12:23).  Apostle Paul states that the firstborn one of all of creation, the Word, which later through another subsequent "birth", became the firstborn son of God (Prov. 8:23; Col. 1:15), became a seeable icon of the unseeable God, who is the Highest God, and the Father of our Lord Jesus Christ.


2 Cor. 4:3 (LIT/UBS4) But (de) if (ei) indeed (kai) the (to) Evangelism (euangelion) of us (hēmōn) is (estin) having been covered (kekalummenon), it is (estin) having been covered (kekalummenon) among (en) the ones (tois) being destroyed (apollumenois);


2 Cor. 4:4 (LIT/UBS4) among (en) ones which (hois) the (ho) god (theos) of the (tou) age (aiōnos) of this (toutou) made smoky (etuphlōsen) the (ta) perceptions (noēmata) [of them], [the perceptions] of the (tōn) unbelieving ones  (apistōn);


into (eis) the (to) [perceptions of them] not (mē) to reflect (augasai) the (ton) illumination (phōtismon) of the (tou) Evangelism (euangeliou) of the (tēs) glory (doxēs) of the (tou) Christ (Christou), who (hos) is (estin) an icon (eikōn) of the (tou) God (theou).


Speaking of reflections and icons in passages of holy scripture, apostle Paul declares that the God, the heavenly Father’s, son, Jesus Christ, is only an icon of the God (Col. 1:15; 2 Cor. 4:4).  In all of the usages in the texts of the Greek noun and verb properly translated as “icon” or “an icon”, an icon is never the thing it reflects, but always only a powerless reflection of the thing it reflects.  Incidentally, in the Hebrew and Greek texts of the Bible the Word and Jesus Christ are referred to as gods, but not in one passage are either of those forms referred to as the highest God.  If there were not more than one god, then there obviously couldn't be one among them that is the highest.


So is apostle Paul, with his deliberate usages of the word eikōn, implying, or plainly and clearly stating, that Jesus Christ, the God the heavenly Father’s son, that at a certain time in Jesus' life he was only a powerless reflection of his God and Father?  Let’s see the answer to that question in Jesus’ own words:


John 5:19 (LIT/UBS4) Therefore (oun), the (ho) Jesus (Iēsous) caused himself to make a decision (apekrinato), and (kai) he was saying (elegen) to them (autois), “Truly (amēn), truly (amēn) I say (legō) to you (humin), the (ho) son (huios) can absolutely not inherently power himself (ou dunatai) to do (poiein) absolutely not one thing (ouden) from (aph’) of himself (heautou), if perhaps (ean) he may not look at (mē blepē) what (ti) the (ton) Father (patera) is doing (poiounta)!  


Because (gar) which things (ha) perhaps (an) that one (ekeinos) may do (poiē), likewise (homoiōs), these things (tauta) the (ho) son (huios) also (kai) does (poiei)!


John 10:38 (LIT/UBS4) But (de) if (ei) I do (poiō) [the works of the Father, v37, RE], and if perhaps (kan) you may not believe (mē pisteuēte) me (emoi), believe (pisteuete) the (tois) works (ergois), in order that (hina) you may know (gnōte) [I am [a/the] son of the God, v36, RE];


and (kai) you may know (ginōskēte) that (hoti) the (ho) Father (patēr) [is] IN (en) me (emoi), and I (kagō) [am] IN (en) the (tō) Father (patri)!” 


John 14:10 (LIT/UBS4) Do you absolutely not believe (ou pisteueis) that (hoti) I (egō) [am] IN (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) is (estin) IN (en) me (emoi)!?  


The (ta) statements (rhēmata) which (ha) I (egō) speak (legō) to you (humin) I speak (legō) absolutely not (ou) from (ap’) myself (emautou), but (de) the (ho) Father (patēr) staying (menōn) IN (en) me (emoi), he does (poiei) the (ta) works (erga) of him (autou)! 


John 14:11 (LIT/UBS4) Do you believe (pisteuete) me (moi) that (hoti) I (egō) [am] IN (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) [is] IN (en) me (emoi)?  



John 14:28 (LIT/UBS4) You heard (ēkousate) that (hoti) I (egō) enunciated (eipon) to you (humin), ‘I get underway (hupagō), and (kai) I cause myself to come (erchomai) to (pros) you (humas).’


If (ei) you were loving (ēgapate) me (me) perhaps (an) you would have been caused to rejoice (echarēte) that (hoti) I cause myself to go (poreuomai) to (pros) the (ton) Father (patera);


because (hoti) the (ho) Father (patēr) is (estin) a GREATER one than (meizōn) me (mou).

Jesus said that his Father who was staying in him, was greater than himself.  That does not agree with the co-equality assertion of the mortal-made triune godhead theological theory invented sometime in the 4th century.  Someone has got to be lying; either the mortals who invented that theory are lying, or Jesus Christ and apostles John and Paul are lying in all of these verses! 


Jesus declares himself to be a distinct and separate being from his Father, who is his God, who Jesus says was/is greater than himself, and who Jesus says was in him, teaching him and telling him what to say and do, and who was doing all of his works through his own son, Jesus Christ!  Jesus Christ never refers to himself, and apostles John and Paul never refer to Jesus Christ, as a "co-equal person" in a 3 in 1 trinity of gods!  All of that was invented about two hundred and twenty years after Jesus Christ and the apostle died.



Middle Voice Verbs Also Tell Us More About the True identity of the Word, Jesus Christ


To discover why the God put Christ Jesus in place as an heir, we need to examine the many passages about Jesus in which the biblical authors deliberately chose to use middle and passive voice verbs.  We need to examine the middle voice verbs especially, which show Jesus Christ causing himself to do all of the things necessary to carry out the God's plan for the redemption of his creation, and to establish the God's orthodoxy, his Word, for all mortalkind.   The God putting Christ Jesus in place as an heir, and giving him a name above all other names in the heavens, with the exception of God's name of course, is his heavenly Father's reward to him for the Word/Christ Jesus causing himself to do all of the things necessary for the wholeness/salvation of mortalkind.


Through examining the middle and passive voice verbs which the apostles deliberately used, we can begin to get a clearer conception and understanding of the true identity of the Word, and its hazardous mission for which it volunteered, to redeem all mortalkind from the penalty of its sin.  Unfortunately in virtually all other English Bible translations these middle voice verbs are most always translated and paraphrased away using phrases with active voice verbs in their places, which very severely dumbs down those translations through obliterating the scriptural evidence of the true identity of the Word which became flesh. 


The identity of the Word those translations are trying to obliterate is that the Word was the first thing the God created of all of his creation, and that the Word was a heavenly messenger.  Although it had a spirit-based form/body of some kind, it was not yet a paternal son of the God.  That occurred after the Word became flesh, when Jesus received a new birth from above in the God's gift of his paternal Spirit very shortly after Jesus was water baptized by John the Baptist.  The Constantinian triune godhead theory says that the Word, which became Jesus Christ, didn't have a beginning, but was always the God, contrary to what the apostles wrote.


For the Word being the firstborn one of the heavenly messengers (Col. 1:15; Heb. 1:*4, 2:7-*9, 3:2),


- and then he causing himself to become a stronger positioned one of the messengers (Heb. 1:4),


- and the other messengers being partners of him (Heb. 1:9, 2:7-9),


- and then he causing himself to be hand-chosen by God (Acts 3:20; Heb. 1:6-13, 2:5-9),


- and then he being decreased a little bit alongside of the messengers (Heb. 2:7-9),


- and then the Word causing itself to become flesh (John 1:14),


causing himself to become out of the seed of David (Rom. 1:3),


causing himself to become a man (Luke 24:19; Phil. 2:7; Heb. 2:7-9),


- and then he causing himself to become a son of God (Heb. 1:5),


- and then he causing himself to evangelize (Luke 20:1),


- and then he causing himself to become the grace and Truth of the God (John 1:17),


- and then he causing himself to become an inherently powered prophet (Luke 24:19),


- and then he causing himself to become the head of an angle [a plumb-bob] (Mat. 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; 1 Pet. 2:7),


- and then he causing himself to become a curse over the sake of us (Gal. 3:13),


- and then he causing himself to become a dead one (Phil. 2:8; Heb. 2:9; Rev. 1:18, 2:8),


- and then he having caused himself to make a cleansing of us from the penalty of our sins (Heb. 1:3),


- and then he causing himself to become the enabling one of our ageless wholeness (Heb. 5:9),


- and then he causing himself to become an invisible one to others (Luke 24:31),


- and then he causing himself to become an ageless chief sacrificial priest (Heb. 5:5-6, 6:20),


- and then he causing himself to become a called-out messenger sent by God, see (Rev. 1:1, 22:8),


- and then he causing himself to become a higher one of the heavens (Heb. 7:26)


- and then he causing himself to sit down at the right of the thrown of the God (Heb. 1:13).


Please see note under Mat. 3:17 also for many more middle voice-related Truths.


All of these passages, and many more, tell us how the Word, Jesus Christ, earned his heirship, and a name given to him which is above every other name, with the exception of the name of the God, of course.  Because of all of the things which the Word, who caused itself to become Jesus Christ, did for the God, is why the God set him over above and put him in place as an heir, and gave him a new name which is over every name (Phil. 2:9; Rev. 19:12). 


Phil. 2:5 (LIT/UBS4) Think (phroneite) of this (touto) in (en) you (humin), which (ho) [thought of humility, v3, RE] [was] in (en) Christ (Christō) Jesus (Iēsou) also (kai);


Phil. 2:6 (LIT/UBS4) who (hos), being one under control (huparchōn) in (en) [a] form (morphē) of [a] god (theou), he absolutely did not lead himself (ouch hēgēsato) of the (to) [thinking, v2, RE] to equally be (einai isa) [a] god (theō), something stolen (harpagmon)!


Phil. 2:7 (LIT/UBS4) BUT (alla), he emptied (ekenōsen) himself (heauton), he having taken (lobōn) [a] form (morphēn) of [a] slave (doulou), he having caused himself to become (genomenos) in (en) [a] likeness (homoiōmati) of mortals (anthrōpōn), and (kai) one having been found (heuretheis) [in] [a] scheme (schēmati) as (hōs) [a] mortal (anthrōpos)!


(For the Word’s heavenly pre-existence as a spirit-based being see Prov. 8:22-31; Dan. 3:25-28; John 1:1-2, 14, 30, 3:13, 31, 6:33, 38, 41, 50-51, 58-62, 8:23-26, 58, 13:3, 16:27-30, 17:5-8, 24; Rom. 8:29; 1 Cor. 10:4, 9, 15:47; Gal. 4:1-5; Eph. 4:8-10, Phil. 2:6-7; Col. 1:15; Heb. 1:4-6, 3:2; 1 Pet. 1:20; 1 John 1:2; Rev. 3:14)


Phil. 2:8 (LIT/UBS4) He humbled (etapeinōsen) himself (heauton), he having caused himself to become (genomenos) attentive (hupēkoos) until (mechri) death (thanatou), but (de) death (thanatou) of [a] stake (staurou)!


Jesus Christ humbled himself, and he emptied himself of his own self-interests, which is the key to manifesting the God's Spirit in you (1 Cor. 12), and the reason why the highest God dwelled in him, and worked through him.  The facts about how Jesus Christ loved and strived to help and assist his heavenly Father in his plan for his creation are what define agency in the holy scriptures.  The Word's first role as an agent of the highest God was as a messenger, who assisted the highest God in the creation of all things.  After it became flesh, Jesus Christ, it still remained an agent in a messenger role, Jesus Christ having been sent by the highest God.  The only way we, who have received a new birth above in the God's gift of his paternal holy Spirit, sonship, can allow his Spirit to work in and through us also, as it did in and through Jesus Christ (John 14:12; can you believe God's Word?), is to empty ourselves of our own self-interests, and to love him with all of our heart, soul, mind, and strength, as Jesus Christ did.


Phil. 2:9 (LIT/UBS4) And (kai) through which (dio) the (ho) God (theos) <set> him (auton) over above (huperupsōsen), and (kai) caused himself to be gracious (echarisato) to him (autō);


[he having given, AE] [to him, RE] the (to) name (onoma), the one (to) over (huper) every (pan) name (onoma);


Phil. 2:10 (LIT/UBS4) in order that (hina) in (en) the (tō) name (onomati) of Jesus (Iēsou) every (pan) knee (gonu) may bend2578 (kampsē);


of [every knee] over heavenly things (epouraniōn), and (kai) of [every knee] over lands (epigeiōn), and (kai) of [every knee] down under grounds (katachthoniōn);


Phil. 2:11 (LIT/UBS4) and (kai) every (pasa) tongue (glōssa) may cause itself to confess out (exomologēsētai) that (hoti) [the] lord (kurios) [of him] [is] Jesus (Iēsous) Christ (Christos), into (eis) glory (doxan) of God (theou), of [the] Father (patros).


Because of what was in Jesus' heart, which heart condition was to glorify his heavenly Father, that's what motivated him to think, say, and do all of the things he caused himself to do.  Because of Jesus' heart toward his heavenly Father, it allowed him, the God, the Spirit, to work in and through him, which he reflected to all mortalkind to see, hear, and believe.  Jesus' constant heart's desire was to glorify his heavenly Father.  That should be our heart's desire too, constantly.  Because Jesus caused himself to do all of the things he did on account of his love for his heavenly Father, that love allowed the God, the Spirit, to dwell within Jesus. 


As we all know, a reflection is not the primary source of the light being reflected, or it obviously wouldn’t be a reflection.  But the object reflecting the light must at least be a secondary source, which simply reflects off from it the light coming from another source, the primary source.  In John chapter 14 when Jesus answered Philip, I don't believe the first sentence was Jesus answering Philip's question, but it was the God in Jesus answering Philip's question, using Jesus as his mouthpiece.  Yes, Jesus spoke the words, but it was the God, the Spirit, speaking directly to Philip through Jesus, Jesus acting as the God's agent, as usual.


John 14:8 (LIT/UBS4) Philip (Philippos) says (legei) to him (autō), “Lord (kurie), thoroughly show (deixon) the (ton) Father (patera) to us (hēmin), and (kai) it satisfies (arkei) us (hēmin).”


John14:9 (LIT/UBS4) The (ho) Jesus (Iēsous) says (legei) to him (autō), ’I am (eimi) with (meth’) you (humōn) so much (tosoutō) time (chronō), and (kai) you have absolutely not known (ouk egnōkas) me (me), Philip (Philippe)!?’


The one (ho) having gazed at (heōrakōs) me (eme) has gazed at (heōraken) the (ton) Father (patera). 


How (pōs) do you say (su legeis), ‘Thoroughly show (deixon) to us (hēmin) the (ton) Father (patera)?’


John14:10 (LIT/UBS4) Do you absolutely not believe (ou pisteueis) that (hoti) I (egō) [am] IN (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) is (estin) IN (en) me (emoi)!?  


The (ta) statements (rhēmata) which (ha) I (egō) speak (legō) to you (humin) I speak (legō) absolutely not (ou) from (ap’) myself (emautou), but (de) the (ho) Father (patēr) staying (menōn) IN (en) me (emoi), he does (poiei) the (ta) works (erga) of him (autou)! 


John14:11 (LIT/UBS4) Do you believe (pisteuete) me (moi) that (hoti) I (egō) [am] IN (en) the (tō) Father (patri), and (kai) the (ho) Father (patēr) [is] IN (en) me (emoi)?  


(For God making Jesus Christ his domicile, and he subsequently working IN and THROUGH Jesus Christ as his mortal agent in this cosmos, see *Mat. 9:8; Mark 6:5; Luke 5:17, 7:16; John 3:2, 5:19-20, 8:16, *29, 9:33, *10:38, *14:10-11, *16-20, 28, 16:32b; *Acts 2:22, 10:38; *2 Cor. 5:18-19; Eph. 3:16-19, 4:6; *Col. 1:19-20, 2:9; 1 John 5:20)


The spiritual walk, or better, the Spirit-filled walk, that the mortal man Jesus, born after the flesh as a son of David, demonstrated for all other mortals to see and imitate, is that Jesus always put his own desires second, and always allowed the Spirit  within him to take precedence.  The Word, and then Jesus Christ, didn't live for himself, but he lived for the God.  As the God, the Spirit, was reflecting himself to all mortalkind through Jesus, Jesus made that his own hearts desire for his heavenly Father to do it.  Jesus was a messenger acting as the God's agent in the flesh.  It was the godliness of the God reflecting through Jesus to us, not the godliness of Jesus.  Jesus may have godliness, and as a god (John 1:1) he certainly does.  But Jesus' own godliness is not the godliness about which apostle John is writing about here in this passage.  Jesus was an icon, an icon reflecting the godliness of the God which was dwelling within him.  Jesus was absolutely not reflecting the godliness of himself!


Col. 2:9 (LIT/UBS4) Because (hoti) in (en) him (autō) homes-down (katoikei) all (pan) the (to) fullness (plērōma) of the (tēs) godliness (theotētos) [of God, AE] bodily (sōmatikōs)


All of these verses in Hebrews, Philippians, John, Colossians, and all of the others I've listed, clearly show that It was Jesus' heavenly Father working in and through Jesus, to do all of the miracles, etc., which made the mortal man Jesus look handsomely godly.  BUT it was the God's godliness Jesus was reflecting to us all, for our eyes to see it, and our ears to here it!  This is how the God was manifested in the flesh of Jesus, on account of the Spirit dwelling in Jesus, and the Spirit working through Jesus, as his agent.


1 Tim. 3:16 (LIT/UBS4) And (kai) confessedly (homologoumenōs) great (mega) is (estin) the (to) mysterious one (mustērion) of the (tēs) piety (eusebeias), one who (hos) was manifested (ephanerōthē) in (en) to flesh (sarki);


[one who] was made righteousness (edikaiōthē) in (en) Spirit (pneumati);


[one who] was gazed at (ōphthē) [by] messengers (angelois);


[one who] was preached (ekēruchthē) among (en) ethnic groups (ethnesin);


[one who] was believed (episteuthē) in (en) [the] cosmos (kosmō);


[one who] was taken up (anelēphthē) in (en) to glory (doxē)!



What Do We Reflect?


The writer of Hebrews clearly states that God’s son (v2), who we all know is Jesus Christ, is a reflection off of the glory, character and understanding of him (v3), the God (v1), Jesus Christ’s Father, our heavenly Father, who has spoken to us IN a son (v2).  The God the heavenly Father of both our Lord Jesus Christ and us, has spoken to is IN and THROUGH a son, his own.  The reflection off from Jesus Christ is God’s Word, reflecting off from Jesus Christ to and into us.  God’s Word is the “light” (John 1:14; John 8:12; 2 Cor. 4:4-6; 1 John 1:5) which is being reflected off from Jesus Christ, the God the heavenly Father’s son.  Subsequently, and ultimately, it is the God himself, the Spirit, which Jesus was, and still is reflecting off of him to us who follow him.


eikōn – Strong’s # 1504, a common noun used 23 times.  The verb form is eoiken, to become iconized, Strong’s # 1503, used 2 times.  From the many usages of these two words in the texts we can very easily, and quickly, ascertain from their contexts both the general and exact nuanced meanings of their usages.


James 1:23 (LIT/UBS4) Because (hoti) if (ei) anyone (tis) is (estin) a hearer (akroatēs) of [the] Word (logou) and (kai) absolutely not (ou) a performer (poiētēs), this one (houtos) has become iconized1503 (eoiken) for a  male (andri) entirely perceiving (katanoounti) the (to) face (prosōpon) of the (tou) genesis (genesēos) of him (autou) in (en) a mirror (esoptrō);


James 1:24 (LIT/UBS4) because (gar) he entirely perceived (katenoēsen) himself (heauton), and (kai) has gone away (apelēluthen) and (kai) straightaway (eutheōs) caused himself to forget (epelatheto) that like which (hopoios) he was being (ēn)!


Apostle James tells us of a man seeing the reflection of himself in a mirror, and perhaps admiring what a wonderful man of God he may be, believing he’s looking at a doer/performer of God’s Word.  But when he’s done looking, and he goes away and does not do or perform God’s Word, then he has become only an icon of a doer/performer of God’s Word, but not a real believing disciple of Jesus Christ; and has not received the new birth above in God’s gift of holy Spirit and is not a real son of God, which are important, scripturally-deduced points apostle Paul makes to the Corinthians, over and over.


I can see here in James that he uses the concept of a man being an icon of something in a derogatory sense, at least in the sense of the man not being the “real McCoy”, a real doer of God’s Word, and here in the sense of the man being a charlatan believer, a false disciple of Jesus Christ.


In all other uses in the ancient texts of these words eikōn (noun) and eoiken (verb) it is absolutely undeniable that they are used in the sense of the icon being only a secondary reflection and representation of something else, but absolutely not that thing itself.  If the bottle cap off from a bottle of Coca Cola says “Coca Cola” on it, that doesn’t mean that you can drink that bottle cap! Right?  That’s what this word eikōn means as it is used in the holy scriptures.  It’s a reflection, a representation of something, but not the thing itself.


In the first usage of eikōn Jesus shows the disciples of the Pharisees Caesar’s face on a coin (Mat. 22:20).  Is the face on the coin actually Caesar, or only an image, an icon, a reflection of him?



Jesus Christ Had A God


Isn't it commonly understood, all around the entire world, that anyone who claims to have a god or gods, that that implies that he or her god or gods are greater than him or her?  If not, why pray to one or another for help, for miracles.  Jesus never claimed to be his Father who was his God, and who was the highest God.  While nailed to the stake of his own death, Jesus again that his Father was his God.


Mat. 27:46 (LIT/UBS4) But (de) around (peri) the (tēn) ninth (enatēn) hour (hōran) the (ho) Jesus (Iēsous) shouted up (aneboēsen) [with, AE] [a] great (megalē) voice (phōnē), saying (legōn), “Eli (ēli), Eli (ēli), lema (lema) sabachthani (sabachthani)!?”


This (tout’) is (estin), “God (thee) of me (mou), God (thee) of me (mou), you left me down in (enkatelipes me) [this, AE] in order for what (hinati)!?”


Mark 15:34 (LIT/UBS4) And (Kai) the (tē) ninth (enatē) hour (hōra) the (ho) Jesus (Iēsous) shouted (eboēsen) [with] [a] great (megalē) voice (phōnē), “Eloi (elōi), eloi (elōi), lema (lema) sabachthani (sabachthani)!?” which (ho) is (estin), being with interpretation (methermēneuomenon), “The (ho) God (theos) of me (mou), the (ho) God (theos) of me (mou), you left me down in (enkatelipes) [this, AE] into (eis) what (ti)!?”


In John 20:17 apostle John records that Jesus said that his Father, who was the most high God (Luke 1:32), was his Father and his God!  Jesus, talking with Mariam after his resurrection, said to her:


John 20:17 (LIT/UBS4) Jesus (Iēsous) says (legei) to her (autē), “No (mē) taking hold (haptou) of me (mou), because (gar) I have absolutely not yet stepped up (oupō anabebēka) to (pros) the (ton) Father (patera)!  


But (de) cause yourself to go (poreuou) to (pros) the (tous) brothers (adelphous) of me (mou) and (kai) enunciate (eipe) to them (autois), ‘I step up (anabainō) to (pros) the (ton) Father (patera) of me (mou) and (kai) Father (patera) of you (humōn), and (kai) God (theon) of me (mou) and (kai) God (theon) of you (humōn)’.


Apostle Paul wrote:


Rom. 15:5 (LIT/UBS4) But (de) the (ho) God (theos) of the (tēs) endurance (hupomonēs), and (kai) of the (tēs) consolation (paraklēseōs), may he give (dōē) to you (humin) to think (phronein) the (to) same thing (auto) among (en) one another (allēlois), down according to (kata) Christ (Christon) Jesus (Iēsoun);


Rom. 15:6 (LIT/UBS4) in order that (hina) [being] like-passioned (homothumadon), in (en) one (heni) mouth (stomati) you may glorify (doxazēte) the (ton) God (theon) and (kai) Father (patera) of the (tou) lord (kuriou) of us (hēmōn), Jesus (Iēsou) Christ (Christou);


In Heb. 1:8-9 the writer quotes Psalm 45:6-7, quoting the God referring to his future son as a god, and to himself as the God of his future son:


Heb. 1:8 (LIT/UBS4) But (de) to (pros) the son (huion) [He says], "The (ho) throne (thronos) of you (sou), the (ho) god (theos), [is] into (eis) the (ton) age (aiōna) of the (tou) age (aiōnos).  


And (kai) the (hē) rod (rhabdos) of the (tēs) straightness (euthutētos) [is the] rod (rhabdos) of the (tēs) Kingdom932 (basileias) of you (sou).


(For Christ Jesus' kingdom see Luke 1:32-33, Psalm 45:6)


Heb. 1:9 (LIT/UBS4) You loved (ēgapēsas) righteousness (dikaiosunēn) and (kai) despised (emisēsas) lawlessness (anomian);


through (dia) this (touto) the (ho) God (theos), the (ho) God (theos) of you (sou), christened (echrisen) you (se) [with] olive oil (elaion) of jumping for joy (agalliaseōs), alongside (para) of the (tous) partners (metochous) of you (sou). 


Apostle Peter wrote:


1 Pet. 1:3a (LIT/UBS4) Eulogized (eulogētos) [is] the (ho) God (theos) and (kai) Father (patēr) of the (tou) lord (kuriou) of us (hēmōn), Jesus (Iēsou) Christ (Christou);


Apostle John recorded the ascended Christ Jesus giving him revelation about things to come, some of which things have already passed, told him to write his words to one of the seven assemblies, the Sardis assembly:


Rev. 3:1 (LIT/UBS4) And (kai) to the (tō) messenger (angelō) of the (tēs) assembly (ekklēsias) in (en) Sardis (Sardesin) write (grapson) but these here things (tade),” says (legei) the one (ho) holding (echōn) the (ta) seven (hepta) spirits (pneumata) of the (tou) God (theou), and (kai) the (tous) seven (hepta) stars (asteras);


“I have seen (oida) the (ta) works (erga) of you (sou), that (hoti) you have (echeis) a name (onoma), that (hoti) you live (zēs) and (kai) you are (ei) dead (nekros).


Rev. 3:2 (LIT/UBS4) Cause yourself to become (ginou) awake (grēgorōn), and (kai) stabilize (stērison) the things (ta) remaining (loipa), which (ha) are being about (emellon) to die away (apothanein);


because (gar) I have absolutely not found (ou heurēka) the (ta) works (erga) of you (sou) having been fulfilled (peplērōmena) in sight (enōpion) of the (tou) God (theou) of me (mou)


And now here's apostle John quoting Christ Jesus speaking to him the words to write to the Philadelphia assembly:


Rev. 3:12 (LIT/UBS4) The one (ho) conquering (nikōn), I shall make (poiēsō) him (auton) a pillar (stulon) in (en) the (tō) holy place (naō) of the (tou) God (theou) of me (mou).  


And (kai) no (mē), absolutely not (ou) yet (eti) may he come out (exelthē) outside (exō)!  


And (kai) I shall write (grapsō) upon (ep’) him (auton) the (to) name (onoma) of the (tou) God (theou) of me (mou);


and (kai) the (to) name (onoma) of the (tēs) city (poleōs) of the (tou) God (theou) of me (mou), of the (tēs) new (kainēs) Jerusalem (Hierousalēm), the one (hē) stepping down (katabainousa) out (ek) of the (tou) heaven (ouranou) from (apo) the (tou) God (theou) of me (mou);


and (kai) the (to) name (onoma) of me (mou), the (to) new (kainon) [name].


From these scriptural facts it is clear to any reader that Jesus Christ, and apostles Peter and Paul, all believed and agreed together that the God, Jesus' heavenly Father, was Jesus' God, as well as their God, as well as the God of all those who believe upon his name, or the name of his son, Christ Jesus.


How can there be any mistake in the clarity of the holy scriptures that Jesus' God was the same God that we all have?  That Jesus' Father was the same heavenly Father that we all have?  Jesus, a mortal man of flesh and blood, clearly states that his Father and his God, who is the highest God, is/was in him (John 10:38, 14:10), in Jesus teaching him, and telling his son exactly what to say and do, and doing all of the powerful works of him in and through his son Jesus!


2 Cor. 5:18 (LIT/UBS4) But (de) all (panta) the things (ta) [are] out (ek) of the (tou) God (theou),

[out] of the one (tou) having reconciled (katallaxantos) us (hēmas) to himself (heautō) through (dia) Christ (Christou), and (kai) having given (dontos) to us (hēmin) the (tēn) Ministry (diakonian) of the (tēs) Reconciliation (katallagēs)


2 Cor. 5:19 (LIT/UBS4) Because (hoti), as (hōs) God (theos) was being (ēn) IN (en) Christ (Christos) reconciling (katallassōn) [the] cosmos (kosmon) to himself (heautō), not (mē) causing himself to count3049 (logizomenos) to them (autois) the (ta) side-falls3900 (paraptōmata) of them (autōn), and (kai) he having caused himself to put (themenos) in (en) to us (hēmin) the (ton) Word (logon) of Reconciliation (katallagēs),


According to Jesus’ own words, while he was yet on earth, before his ascension and subsequent glorification/transformation at the God the heavenly Father’s right (Acts 2:33), he fulfilled the role of an icon, of a powerless reflection of the one, true, most high, invisible God almighty, his own heavenly Father and ours, IF it truly was the Father in Jesus Christ doing everything through Jesus Christ.  And I have no reason to think Jesus Christ is a liar. 


This is a totally different identity of the Word, Jesus Christ, than the identity the triune godhead proponents dreamed up in the 4th century, which lie was established by Constantine in the council of Nice in A. D. 325.  This is just a little bit of how completely different is the true orthodoxy of the God, the orthodoxy which he taught to the Word, his first messenger who became his firstborn son, a son among many other brothers (Rom. 8:29), who in turn taught it to the rest of the known world.  It took the devil working through a Roman god-man emperor, Constantine, and then especially working through Theodosius in A.D. 380-381, to force everyone at bloody spear point to start worshipping Jesus Christ as the highest God in place of the highest God.  However, not everyone bowed to Constantine and then to Theodosius. 



As most anyone can see, how can a so-called “hypostasis” (mortal-made miss-application of the term), a homoousious be an icon?  According to the accuracy of God’s Word, which I hope I’ve shown and demonstrated to you a little, there is nothing “co-equal” between the Father, the highest God, and his son Jesus Christ.  That is because at absolutely no time whatsoever does the heavenly Father of Christ Jesus, and us all who believe, ever stop being the highest God!  At no time whatsoever!  He is always, and will always remain being the highest God.  Throughout all of the holy scriptures any authority and power which is delegated by the Father to his son Jesus Christ is just that, conditionally delegated from the highest God, Jesus' Father and God, to Jesus Christ, his son, which conditions apostle Paul specifically states in 1 Cor. 15:25, 28, and in the context of 1 Cor. 15:24-28.


1 Cor. 15:24 (LIT/UBS4) Thereafter (eita) [is] the (to) completion (telos), when perhaps (hotan) he may pass along (paradidō) the (tēn) Kingdom932 (basileian) to the (tō) God (theō) and (kai) Father (patri);


when perhaps (hotan) [the God and Father] may idle down2673 (katargēsē) every (pasan) chief one746 (archēn), and (kai) every (pasan) authority (exousian) and (kai) inherent power (dunamin).


1 Cor. 15:25 (LIT/UBS4) Because (gar) it is required (dei) of him (auton) to be king (basileuein) until (achri) of which (hou) [time] [the God and Father] may put (thē) all (pantas) the (tous) hated things (echthrous) under (hupo) the (tous) feet (podas) of him (autou).


1 Cor. 15:26 (LIT/UBS4) [The] last (eschatos) hated thing (echthros) idled down2673 (katargeitai) [is] the (to) death (thanatos).


1 Cor. 15:27 (LIT/UBS4) Because (gar) he put in submission5293 (hupetaxen) all things (panta) [to be] under (hupo) the (tous) feet (podas) of him (autou).


But (de) when perhaps (hotan) it may be enunciated (eipē) that (hoti) all things (panta) have been put in submission5293 (hupotetaktai) [under the feet of him], [it is] obvious (dēlon) that (hoti) [all the things are] outside (ektos) of the one (tou) having put in submission5293 (hupotaxantos) to him (autō) all the things (ta panta).


1 Cor. 15:28 (LIT/UBS4) But (de) when perhaps (hotan) he may have put in submission5293 (hupotagē) to him (autō) all the things (ta panta), then (tote) the (ho) son (huios) himself (autos) also (kai) shall be put in submission5293 (hupotagēsetai) to the one (tō) having put in submission5293 (hupotaxanti) to him (autō) all the things (ta panta), in order that (hina) the (ho) God (theos) may be (ē) all the things (ta panta) in (en) all (pasin).

(For Jesus’ Kingdom see Mat. 13:37-43; 1 Cor. 15:24-28; Eph. 1:19-23; Heb. 2:5-8) (For Christ Jesus' footstool see Mat. 22:44; Mark 12:36; Luke 20:43; Acts 2:35; *Rom. 16:20; 1 Cor. 15:25-28; Eph. 1:22; Heb. 1:13, 2:8, 10:13)


The essential definition of a kingdom is that all things therein are in submission to the authority, to the king of that kingdom.  No empire or kingdom can expand its borders without causing the area into which it may expand to become into submission to the authority or king of that empire or kingdom. The God is causing all things in the cosmos to become under the feet of (an oriental idiom describing submission to authority) his son Christ Jesus. And this expansion is still occurring now, at this moment. When this process is complete, then Christ Jesus' shall give his Kingdom back to his heavenly Father, at which time Jesus' Kingdom then becomes once again the Kingdom of the God.


That the holy scriptures state that Jesus Christ himself shall be under submission to the Father of him, and the God of him, the highest God.  This does not sound to me like co-equality with his Father in authority and power, in his heavenly ministry.  Jesus Christ was not co-equal in authority and power in his earthly ministry as I have shown in these verses, and Jesus Christ shall not be co-equal to his Father, to his God, the highest God, in Jesus' heavenly ministry as well, according to apostle Paul.  Apostle Paul states that everything, including the Father's, the highest God's son, Jesus Christ, shall be in submission to the highest God (1 Cor. 15:28)!  If there are any gods equal to or higher than the Father and God of Jesus Christ, then the word highest has no meaning, and then the first commandment (Ex. 20:3-6) becomes meaningless as well.


I have chosen for myself to determine what I believe, and why I believe it based upon the abundance of clear scriptural evidence/facts which can be found in God's Word, some of which I've shown here.  I absolutely do not feel coerced or compelled to believe what any others may tell/demand I should believe, for their own comfort level and/or feelings of self-security.  Peer pressure is absolutely not a determining factor for me in the self-evident preponderance of the authority of the ancient texts of the God the heavenly Father's holy Word.  I believe it is our belief not in mortal-made theological theories, BUT in the God the heavenly Father's holy Word alone which pleases our heavenly Father (Heb. 11:6).


May our heavenly Father bless you as you put he and his Word first, holding them in higher esteem than any mortal-made theological theories (1 Cor. 3:19, 2 Cor. 4:2, Eph. 4:14, Col. 2:8).



Brother Hal Dekker