Image and Likeness

In the first chapter of Genesis, Scripture records that God declares His intent to make man in His image and likeness (Genesis 1:26). However, by Genesis 5:3, the likeness and image of humans reflects Adam’s nature after his fall. This fallen image and likeness are what he passed on through his corrupt nature to his children (Genesis 5:3).

The concept of image (צֶ֫לֶם – tsĕ-lĕm) refers to something with a similar appearance. When examining what is revealed about God’s appearance, we find that He dwells in light (1 Timothy 6:16). Thus, when God created Adam, He wrapped him in a garment of light so that Adam would have a similar image—in the image of God. When Adam and Eve ate from the forbidden tree, they were stripped of this garment of light (Genesis 3:7).

It is significant to note that the word used in Genesis 3:7, often translated as naked (עֲרוּמִּ֔ים), actually means stripped (עֵֽירֻמִּ֖ם). They both knew they were stripped. They both became aware that they had been stripped and could visibly perceive the loss of their covering. Yet, this does not mean that the similarity to God was entirely lost to humans, for Adam was made in the image of God. This is why, after the Noahic flood, in the dispensation of government, a new rule is placed upon the household that if a man sheds the blood of another man, his life is to be forfeit (Genesis 9:6).

Although Adam was created in a state of innocence (not knowing good and evil) and resided in the garden of Eden during a time when there was no sin upon the earth, his offspring inherit his corrupt nature. This corruption results from the penalties of spiritual and physical death for his trespass, which brought sin brought death into this world (Romans 5:12, 17).

In the realm of false religions, an image refers to the representations the leaders and followers make of sticks and stones to represent the gods they create in their imaginations (Numbers 33:52; 2 Kings 11:18). When the Philistines captured the Ark of the Covenant, it remained in their country for seven months. During this time, the hand of the Lord was very heavy upon their cities that housed the Ark. Therefore, they sought to send it back to its place in Israel (1 Samuel 5:11).

After the leaders of the Philistines consulted with their priests and diviners, they were instructed to send the Ark back to Israel with a trespass offering: golden images of the tumors and rats that were plaguing them (1 Samuel 6:4-8). This trespass offering was made in accordance with their religious belief that by sending the Ark away with the images of what was oppressing them, they would be freed from the affliction.

Humans are not merely soulish (emotional), fleshly-based beings like animals. They also possess a spirit (1 Thessalonians 5:23). It is because of the spirit that humans have a likeness (דְּמוּת - d^emût) to God, Whose essence is Spirit (John 4:24). The spirit is seat of rationality and logic (1 Corinthians 2:11). It is in this area of the human nature that Adam was created in the likeness of God, for he was an intelligent, logical creature. Although humans remain rational beings, due to Adam’s trespass, which caused spiritual death—separation from God in his rationality—introducing corruption into human reasoning. Consequently, our conclusions are also tainted by the desires from the flesh.

In understanding the distinction between image and likeness, Scripture provides several examples that highlight the variance in meaning. When King Ahaz sent Urijah the likeness of an altar that he saw in Damascus, it was not just to copy its appearance but its use. Therefore, rather than just sending an image of the altar, the King sent the Priest to obtain the likeness of it so that he could use it for sacrifices (2 Kings 16:10). King Ahaz did not want an altar that was merely similar in appearance; it needed to function in the same manner as the one he had seen. This distinction emphasizes that a likeness involves not only resemblance but also replication of purpose or function.

The concept of likeness is also used in Scripture to describe what comes from an unrighteous person. The poison of the wicked is likened to that of a serpent (Psalm 58:4). Their vile speech destroys the lives of others in a manner similar to how the venom from a snake impacts its prey.

When describing the Cherubim, Ezekiel highlights their likeness to a human (Ezekiel 1:5). This is not a reference to an image, as the focus is on the similarity in how they present themselves. In portraying their likeness, Ezekiel describes their appearance as resembling burning coals (Ezekiel 1:13), emphasizing a distinction between their image and likeness.

Similarly, in the book of Daniel, the Second Person of the Godhead is described as being in the likeness of a man (Daniel 10:16). This use of likeness underscores the similarity in form while maintaining the distinct divine nature of the Godhead.

In the New Testament, God set aside His outward appearance of Deity and took on the form of a bondservant, being found in the likeness of men (Philippians 2:6-7). However, God is not a man, nor the son of a man (Numbers 23:19). Therefore, when He came, it was in the likeness of a human, having taken on an outward image of a man to make propitiation for sins (1 John 4:10). Through His blood, He enter the Heavenly Temple and obtain eternal redemption (Hebrews 9:12) for all who believe that He died for our sins according to the Scriptures and was raised on the third day according to the Scriptures (1 Corinthians 15:1-4).

Image (צֶ֫לֶם) refers to something similar in appearance, whereas likeness (דְּמוּת) describes a resemblance in function. When Adam sinned, he was stripped of the garment of light that expressed his similarity in appearance to God, losing the image. However, even before he sinned, trespass brought spiritual separation from God, resulting in our likeness to God becoming tainted. Consequently, producing conclusions that cannot endure when tested against what is good (Romans 1:28).

In expressing love towards the world, God gave His Son, the Second Person of the Godhead, to restore our relationship with Him and ransom us from sin (1 Timothy 2:6). Those who share in the resurrection of Christ will shine as luminaries among this crooked and perverse generation when their lives express a proper opinion of God by living out the righteousness they now have in Christ (Philippians 2:15).

When God raised Christ from the dead, He created a new man (2 Corinthians 5:17). When we believe the gospel for salvation (1 Corinthians 15:1-4), we are taken out of Adam and immersed into the Christ. As a result, we partake in His death and resurrection.

By seeing things as they truly are and taking God at His word, when we put on the Christ as an outer garment (Colossians 3:10). This is expressed by displaying a character that is likened to the risen and glorified Christ. While we are not yet wrapped in light as Adam was, we possess the characteristics of light, which exposes the hidden things by living a life of godliness in the face of the flood of unsavingness the world around us rushes towards (1 Peter 4:4). In doing so, we can live a life that expresses a proper opinion of God by showing forth the image and likeness of Christ in us (Colossians 1:27).