No.13. “Satisfied . . . . . with Thy likeness.”
We have devoted a number of pages to the references found in the Scripture to the “Image”. These studies would however lack completeness if we did not give some consideration to the word ‘likeness’. This must therefore occupy our attention.
D’muth ‘likeness’ occurs more times in the prophet Ezekiel than in the rest of the O.T. Apart from the references to Adam in Genesis, the references in the remainder of the O.T. do not contribute anything to our special theme except the one found in Daniel. We will, however, supply the reader with these references in order that he may “see whether these things are so”. They are II Kings xvi. 10; II Chron. iv. 3; Psa. lviii. 4; Isa. xiii. 4; and xl. 18.
It is our boast that the reader of this magazine manifests the true Berean spirit, and we hope that some at least are ready to interpose with a question “What of the passages which forbid the making of the likeness of anything; these are found in the law and you have not given the references”. The answer is that beside d’muth there are two other Hebrew words that are translated “likeness”, t’moonah “the likeness of anything” (Exod. xx. 4), and tavneeth “the likeness of male or female” (Deut. iv. 16).
Gesenius is of the opinion that t’moonah is from a root that means ‘pretence’ and tavneeth is from the root which means ‘to build’, and so this word is often rendered ‘pattern’ as in Exod. xxv. 9; I Chron. xxviii. 11, etc. One occurrence of t’moonah must inevitably come into our study at the close, and that is Psa. xvii. 15. We must however adhere to the Divine choice of word in Genesis and seek the teaching associated with that word first
Commenting on damah Parkhurst says:
“The general idea of this difficult and extensive root seems to be equable, even, level, uniform, conform . . . . . Symmachus (Greek version of the O.T. similar to the LXX) appears to have given nearly the ideal meaning of it, Psa. lxxxix. 7, where he renders it exisasei, shall equal.”
In Isa. xlvi. 5 this approach to the idea of being equal is clearly seen:
“To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?”
Parkhurst’s translation is:
“To whom will ye equal Me (or make Me equivalent), or liken Me that we may be equal (or conform)?”
It must not be assumed that by so understanding the word translated ‘likeness’ in Gen. i. 26, that there is imported into the record an unholy suggestion at ‘equality’ with 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. xxxiii. 56); “I have compared” (Song i. 9);
“He meaneth not so” (Isa. x. 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. i. 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. i. 26, the record of Gen. v. 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. i. 26; the impression which Gen. v. 1-3 leaves in the mind is that the image and likeness of Gen. i. 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 iii. 9) and uses the word homoiosis. In the first epistle of John, the glorious restoration which has already been seen recorded in I Cor. xv. and Rom. viii. (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 iii. 2)
In Heb. ii. 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. iv. 15, where we read He was “in all points tempted like as we are”. The significant addition “yet without sin” is given emphasis in Rom. viii. 3 where it is written that God sent His Own Son “in the likeness of sinful flesh”, and Phil. ii. 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 God, Christ is like man; conversely God is fully revealed in Christ Who is His likeness, and man is fully prepared for glory in Christ whose likeness he must one day bear.
The Psalmist said:
“I shall be satisfied, when I awake, with Thy likeness” (Psa. xvii. 15).
The primary meaning of the word translated ‘satisfied’ is ‘to be filled’. It occurs with such a meaning in the same Psalm, in verse 14 ‘full of children’, which is placed in strong contrast with ‘satisfied’ or ‘filled’ in resurrection glory.
The goal of God thus expressed is seen in the climax prayer of Eph. iii.:
“That ye might be filled up to all the fullness of God” (Eph. iii. 19).
There is no burning desire expressed in prophecy, that does not find its satisfaction in the blessed doctrine of ‘likeness’. There is no glorious doctrine of the Gospel of grace that does not look directly to this same element of ‘likeness’. Sin is the very opposite of the likeness of God; righteousness, sanctification, glory and peace are but phases of the Divine Image. When the likeness is complete, then, and then only will the goal of God be realized, and God will be “All in all” to His moral world even as He is already in the world of things.
At some other time we may be permitted to pursue this theme along the practical path, learning the necessary lesson, that they who hope one day to be like Him in glory, should at least seek grace to be somewhat like Him during their pilgrimage here below. We can but leave the suggestion with our reader and pray that we all may desire to “adorn the doctrine of God our Saviour in all things”,
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(From The Berean Expositor, vol. 44, page 91).
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