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Concerning Christology, the study of the identity of Jesus Christ, we need not guess or theorize. The ancient texts of the Bible are chock full of revelation by the holy Spirit concerning him. The challenge to gaining this knowledge and understanding is the same as it has always been: do we believe hearsay gossip and opinions which may sound plausible, or do go back to God’s Word and work hard at studying it to let it speak to us for itself. Are we willing to give God’s Word preeminence over our own mortal-made theories and imaginations?

One of those studies to help us discover out of God’s Word who Jesus Christ was and is today, could be a simple word study in the ancient texts of the two Greek word’s apaugasma and eikōn.

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 it 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.

For those who can see deeper, the words in the nominative case in the following passages distinguish the subject, which words are in blue.

Heb. 1:3 (LIT/UBS4) who (hos) being (ōn) a reflection off (apaugasma) of the (tēs) glory (doxēs), and (kai) a characterization (charaktēr) of the (tēs) understanding (hupostaseōs) of Him (autou, i.e., the God v1), …

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.

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 Father of both our Lord Jesus Christ and us, has spoken to is in and through a son, His own. I believe that what the God spoke is exactly what is the reflection off from Jesus Christ, His son. 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 Father’s son.

eikōn – Strong’s # 1504, a common noun used 23 times. The verb form is eoiken, 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 an icon (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) is forgetful over (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 primary 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 real 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 representation of him?

In Rom. 1:18-23 apostle Paul speaks of impious and unrighteous men who changed the glory “(LIT/UBS4) of the incorruptible God in to a likeness (homoiōmati) of an icon (eikonos) of corruptible mortalkind, and of flying animals, and of four-footed animals, and of crawling animals;”. These icons are commonly called idols in God’s Word.

Any reader here can look through all of the others usages in the texts and see that an icon of something is absolutely not the thing itself which it represents and reflects, because an icon absolutely cannot do or perform the works of the thing it reflects and represents! The icons Paul mentions were false and charlatan gods, certainly not the God and Father of our Lord Jesus Christ, the invisible God Himself (Col. 1:15). Throughout God’s Word icons/idols/images are very often referred to as powerless. They, as only secondary reflections, absolutely can’t do or perform the works of the things they reflect and represent.

Now notice apostle Paul’s use of eikōn in the following passages:

Col. 1:14 (LIT/UBS4) 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] who (hos) is (estin) an icon (eikōn) of the (tou) God (theou), of the (tou) unseeable (aoratou) [God]; [the son who is the] one first-produced (prōtotokos) of all (pasēs) creation (ktiseōs);

Apostle Paul clearly states that the Word of God, as apostle John refers to Jesus Christ in his writings, was the first-produced creation of all of the God the Father's 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, the Father of the Word, of Jesus Christ, and His son Jesus Christ both 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 first-produced creation of the God was and is simply a seeable icon of the unseeable God, who is the Highest God, and the Father of our Lord Jesus Christ.

When the God the Father said, "Let there be...", the Word of God did it. In the holy scriptures, in the evangelism of Jesus Christ, they directly and clearly state that the Word was the first-produced creation in the God's creation, through whom He, the highest God created the balance of all of His creation, which is referred to throughout the entire new covenant biblical texts as the cosmos (Gk. kosmos).

2 Cor. 4:3 (LIT/UBS4) But (de) if (ei) indeed (kai) the (to) evangelism (euangelion) of us (hēmōn) is (estin) covered (kekalummenon), it is (estin) 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) has made smoky (etuphlōsen) the (ta) perceptions (noēmata) [of them], [the perceptions] of the (tōn) unbelievable 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 all of these passages of holy scripture, Apostle Paul declares that the God the 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.

So is apostle Paul, with his deliberate usages of the word eikōn, implying or plainly/clearly stating that Jesus Christ, the God the Father’s son, is only a powerless reflection of his God and Father? So then does apostle James’s use of the word eikōn imply that Jesus is a charlatan god, and not the real most high, invisible God and Father? Let’s see the answers to those questions in Jesus’ own words:

John 5:19 (LIT/UBS4) Therefore the Jesus judged away and was saying to them, “Truly, truly I say to you, the son can absolutely not (ou) inherently power himself (dunatai) to do absolutely not one thing (ouden) from himself, if perhaps not he looks at what the Father [is] doing!

Because perhaps which things that one may be doing, these things the son also, likewise is doing!

John 10:38 (LIT/UBS4) But if I do, and perhaps you do not believe me, believe the works, in order that you may experientially know, and you may keep on experientially knowing that the Father [is] IN (en) me, and I in (en) the Father.”

John 14:10 (LIT/UBS4) Do you absolutely not (ou) believe that I [am] in (en) the Father, and the Father is IN (en) me?

The words which I speak to you I speak absolutely not (ou) from myself, but the Father staying (menōn) IN (en) me does the works of Him!

John 14:28 (LIT/UBS4) You heard that I enunciated to you, ‘I am getting underway, and I am coming toward you.’

If you were loving me, perhaps you would have rejoiced that I am going toward the Father; because the Father is one GREATER [than] me.

Jesus said that his Father who was staying IN him, was GREATER than himself. That does not agree with the co-equality aspect of the mortal-made Trinitarian theological theory invented sometime in the 4th century. Someone has got to be lying; either the mortals who invented that theory, or Jesus Christ and apostles John and Paul 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 stuff was invented, and then taught to be read into the scriptural records.

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 (oupō) gone up (anabebēka) toward (pros) the (ton) Father (patera)!

But (de) cause yourself to go (poreuou) toward (pros) the (tous) brothers (adelphous) of me (mou) and (kai) enunciate (eipe) to them (autois), ‘I am going up (anabainō) toward (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)’.”

Jesus never claimed to be his Father who was his God, and who was the highest God. While on the stake of his own death Jesus said again that his Father was his God (Mat. 27:46; Mark 15:34).

Then again, as recorded by apostle John in Rev. 3:12, Jesus speaks again of his Father, who is the highest God, as being his God.

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

And (kai) [may he go] outside (exō)?

No (mē), absolutely not (ou) yet (eti) may he have gone out (exelthē) [outside]!

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) coming 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].

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 the all things [are] out of the God, of the [God] having reconciled us to Himself THROUGH (dia) Christ. And having given to us the ministry of the reconciliation,

2 Cor. 5:19 (LIT/UBS4) that as God was IN Christ reconciling [the] cosmos to Himself (not reckoning to them the sidefalls of them), and having put in to us the Word of Reconciliation ,

According to Jesus’ own words, while he was yet on earth, before his ascension and subsequent glorification/transformation at the God the 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.

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 for you all, there is nothing “co-equal” between the Father, the highest God, and His son Jesus Christ, before Jesus’ ascension and subsequent glorification/transformation, and the beginning of his heavenly ministry. 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) Next (eita) [is] the (to) completion (telos), when perhaps (hotan) he may give alongside (paradidō) the (tēn) kingdom (basileian) to the (tō) God (theō) and (kai) Father (patri); when perhaps (hotan) he may have idled down (katargēsē) every (pasan) beginning one (archēn), and (kai) every (pasan) authority (exousian) and (kai) inherent power (dunamin).

1 Cor. 15:25 (LIT/UBS4) Because (gar) it is necessary (dei) for him (auton) to be King (basileuein) until (achri) of which (hou) [time] he may have put (thē) all (pantas) the (tous) hated ones (echthrous) under (hupo) the (tous) feet (podas) of him (autou).

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

1 Cor. 15:27 (LIT/UBS4) Because (gar) He submitted (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 submitted (hupotetaktai) [under the feet of him], [it is] obvious (dēlon) that (hoti) [all the things are] outside (ektos) of the one (tou) having submitted (hupotaxantos) to him (autō) all the things (ta panta).

1 Cor. 15:28 (LIT/UBS4) But (de) when perhaps (hotan) all the things (ta panta) may have been submitted (hupotagē) to him (autō), then (tote) the (ho) Son (huios) himself (autos) also (kai) shall be submitted (hupotagēsetai) to the one (tō) having submitted (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).

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 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 Father's holy Word. I believe it is our belief not in mortal-made theological theories, BUT in the God the 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, and 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).