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God. It simply indicates that this was a `likeness' whose parts are equable and conform
to its archetype. By the use of the word `image' we learned that Adam was `a shadow',
and by the word `likeness' we learn that he did set forth in some measure of
correspondence, the glory of Him Whose title is "The Image of the Invisible God".
Further, in some forms of the verb, the dominant idea is that of an image in the mind:
"I thought" (Numb. 33: 56); "I have compared" (Song 1: 9);
"He meaneth not so" (Isa. 10: 7).
Here it is `an image, or idea of a thing in the mind' that is uppermost, and that is by no
means absent from the intention of Gen. 1: 26. In the nature of things, it is manifest that
the creature, innocent and perfect though he was when he came from the hand of his
Maker, could never carry the awful burden involved in the fact that he was made in the
image and likeness of the Creator. In its full sense Adam was made in the image of God
that he might be as it were, "God made manifest" on the earth, but it was as a shadow
only of that full and glorious manifestation that was alone possible to Him Who is "The
Image of the Invisible God".
Further light is found on the meaning of the word `likeness' where, following the
statement repeated from Gen. 1: 26, the record of Gen. 5: 3 adds:
"And Adam lived an hundred and thirty years, and begat a son in his own likeness,
after his image, and called his name Seth."
While, in this case physical likeness must be included, whereas it is impossible to so
read it in Gen. 1: 26; the impression which Gen. 5: 1-3 leaves in the mind is that the
image and likeness of Gen. 1: 26 is very real and must not be explained away because of
its manifest difficulties.
We pass from these references, to the New Testament, to consider those passages
where homoios `like', homoioo `made like', homoioma `likeness' and homoiosis
`similitude' occur. First of all we establish the connection between the N.T. words and
the passages we have been considering in the O.T. James speaks of men who are "made
after the similitude of God" (James 3: 9) and uses the word homoiosis. In the first epistle
of John, the glorious restoration which has already been seen recorded in I Cor. 15: and
Rom. 8: (the exchange of the earthly for the heavenly image, and the conformity to the
image of God's Son) is spoken of in terms of `likeness' homoios.
"When He shall appear, we shall be like Him" (I John 3: 2).
In Heb. 2: 17 in bringing many sons to glory, we learn that it behoved Him "to be
made like unto His brethren", and this is more fully stated in Heb. 4: 15, where we read
that He was "in all points tempted like as we are". The significant addition "yet without
sin" is given emphasis in Rom. 8: 3 where it is written that God sent His Own Son "in
the likeness of sinful flesh", and Phil. 2: 7 declares that "He was made in the likeness of
men". The O.T. references point ever upward, but many of the N.T. references point
downward, speaking of humiliation and descent from glory. This coming of the Saviour
down to where His people were completed the `likeness' from every aspect. Christ is like