Image and Likeness
In the first chapter of Genesis, Scripture records that God states He would make man in His image and likeness, Genesis 1:26. However, by Genesis 5:3, after the fall of Adam, the likeness and image of humans is that of Adam, for he passed on his corrupt nature to his children, Genesis 5:3.
The concept of image (צֶ֫לֶם – tsĕ-lĕm) is that which has a similar appearance. When examining God’s appearance, we find that He dwells in light, 1 Timothy 6:16; therefore, when God created Adam, He wrapped him in light so that Adam would have a similar image. When Adam and Eve ate from the forbidden tree, they were stripped of this image, Genesis 3:7. It is worthy to note here that the word used in Genesis 3:7, often translated as naked (עֲרוּמִּ֔ים), actually means stripped (עֵֽירֻמִּ֖ם). They both knew they were stripped, for they could visibly see that they had lost their covering. However, this does not mean that the similarity to God was lost entirely 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 during a time when there was no sin upon the earth, his offspring inherit his corrupt nature resulting from the penalties of spiritual and physical death for his trespass and sin, which 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, 1 Samuel 5:11. After the leaders of the Philistines consulted with their priests and diviners, they were instructed to make a trespass offering of golden images of the tumors and rats that were plaguing them and send the Ark back to Israel, 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 just soulish (emotional), fleshly-based beings like animals, for we also possess a spirit, 1 Thessalonians 5:23. It is because of the spirit that we have a likeness (דְּמוּת – demût) to God, for His essence is Spirit, John 4:24. The spirit is where our rational and logics reside, 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 causing spiritual death, which is separation from God, our conclusions have become corrupted by the desires from the flesh. In understanding the distinction between image and likeness, we have a few areas in Scripture where the difference is expressed, helping us to comprehend the variance in what is being conveyed. 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 the likeness of it so that he could use it for sacrifices, 2 Kings 16:10. He did not want an altar that was similar in appearance, but could be used in the same manner. We also find likeness used concerning 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 similar way as the venom from a snake impacts its prey. While describing the Cherubim, Ezekiel expressed their likeness to a human, Ezekiel 1:5, rather than a reference to an image because he focuses on the similarity in how they present themselves. In depicting their likeness, Ezekiel illustrates their appearance as that of burning coals, Ezekiel 1:13, expressing a distinction between their image and likeness. In the book of Daniel, the Second Person of the Godhead is seen in the likeness of a man, Daniel 10:16. 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 so that He could make propitiation for sins, 1 John 4:10, and through His blood 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) expresses that which is 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, before he sinned, trespass brought spiritual separation from God, resulting in our likeness to God becoming tainted and, consequently, producing conclusions that cannot stand when being tested for 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. Therefore, for those who share in the resurrection of Christ, we can shine as luminaries among this crooked and perverse generation when our lives express a proper opinion of God by living out the righteousness that we 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 and therefore partake in His death and resurrection. By seeing things as they really are and taking God at His word, when we put on the Christ as an outer garment, Colossians 3:10, we again express the image and likeness of God by manifesting a character that is likened to the risen and glorified Christ. Although, at this time, we are not again 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, and therefore, 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.
An Age (αἰών)
An age (αἰών) is a period in which God shows something about Himself to intelligent beings. Ages are not restricted to time and are distinct from dispensations (οἰκονομία), which are administrations within time during which God shows something to humans about themselves. Ages may overlap with another age, begin at the same time as a dispensation, or run for a period longer than a single dispensation. Ages end when God has finished revealing the intended aspect of His nature to the intelligent created beings. Dispensations change due to judgment coming upon those in the household for failing to abide by the rules and run consecutively and are bound to time.
An age is not the same as eternal or forever. When referring to things that go beyond the ages, such as the eternal life we have in Christ, aiōnios (αἰώνιος) is used, 1 John 5:13. Where aiōn (αἰών) references a period in which God is showing something about Himself to intelligent beings, whether in or out of time. In the future, there will be ages (αἰών) of the ages (αἰών); however, each age (αἰών) is not eternal (αἰώνιος). This is also true in the Old Testament where ōw·lām (עֹולָם) conveys the concept of an age, Psalm 9:6; however ăd (עַד) with the preposition (לְ – to) expresses perpetuity, Psalm 61:8. The Lord will reign from an age (עֹולָם) and perpetually (עַד), Exodus 15:18.
Before the creation of humans, Scripture reveals that there were three ages. God created the spirit beings before He created the universe, Job 38:7. Therefore, the first age was the creation of the universe. During this age, the spirit beings learned of the omnipotent power of God, for they witnessed Him create the universe out of nothing. Genesis 1:1 refers to this act of creation. Each person of the Godhead was involved in the creation of the universe. It was the will of the Father to create it, Ephesians 3:9, the Son spoke it into existence, Colossians 1:16, and the Spirit arranged it, Job 26:13. The second age was the period in which Lucifer ruled the entire universe from Eden (earth), Ezekiel 28:13. There is no biological life on the earth at this time and from a garden of precious stones Lucifer ruled over all who resided in the universe, Ezekiel 28:14. During this age, God reveals His omniscience and uniqueness to all spirit beings. We then enter the chaotic age due to Lucifer sinning and losing his position of authority within God’s government, Ezekiel 28:15-16. Throughout this chaotic age, God shows the spirit beings His omnipresence as the Holy Spirit broods over an earth in ruin to protect it due to the judgment that came upon Lucifer, Genesis 1:2. At the beginning of the next age, the dispensations also began because God established time when He renovated the earth and created a new being that is biological in nature, Genesis 1:14-19. Scripture reveals six more periods, along with the seven dispensations of humans, giving us ten stages of revelation through which intelligent beings learn about God that are known as ages. We are not told how many ages are in total that God has planned, other than in the future, after the dispensations are completed, there will be ages of ages, Ephesians 2:7. With what is revealed about ages and dispensations, we know that we are currently in the dispensation of grace, Ephesians 3:2, along with both the legal age, Romans 12:2 (based on the context) and the malignantly evil age, Galatians 1:4. The legal age began at the giving of the Mosaic Law (Dispensation of law), Luke 1:70, were the malignantly evil age started at the crucifixion of Christ, 1 Corinthians 2:8. The legal age will end at the rapture of the Church, and the present malignantly evil age at the second coming of Christ when He sets up His kingdom upon the earth. The dispensation of grace is the sixth administration revealed in Scripture, and according to the timeline for the seven assemblies given in Revelation, we are currently in the season of the Laodicean assembly, which is the last period of the Church on earth, before the final dispensation and a new age occurs, Revelation 3:14-22.
Satan’s mimicking of an age assists with defining what an age is, especially in contrast to a dispensation. During the present malignantly evil age, as the one who rules over the world system, he has a specific course in place to show forth his wisdom. We see this in commerce, culture, industry, and the judicial system governed by the world today. Satan designed all of these to control the sin nature of humans and keep them passive while displaying his wisdom to the angels that fell with him, 1 John 5:19. This type of wisdom is displayed in self-seeking and selfish ambition, James 3:14-15. Satan is not a creature that is bound to time, nor solely functions within it, for he can still enter the third heaven, and often does, to accuse the brethren, Revelation 12:10. Before the creation of time, Satan ruled over this universe, and now he has usurped authority to rule over the earth. In his sin, he did not seek to overthrow God but to be like Him, Isaiah 14:14; therefore, in this present malignantly evil age, he has determined to show himself worthy by mimicking God. This is also seen in how Satan has sown his sons among the sons of light, which is represented in the parable of the wheat and tares, Matthew 13:37-43, for even he comes as a messenger of light, not of darkness, 2 Corinthians 11:14. However, Satan has no interest in humans, nor fully understands them, therefore, he does not simulate dispensations. We also find Satan’s wisdom in debating. Debating is of this age, not related to the dispensation, for the intent of debate is not to present the truth, but through persuasive words to exhibit the wisdom of this world system by convincing others to accept a point of view regardless of its truthfulness, 1 Corinthians 1:20. Satan is the prince of the power of the air; therefore, he governs the activities of the world system according to this present malignantly evil age, Ephesians 2:2.
The age of the Church is a theological term applied to the time period of the Church; however, it is inaccurate in representing the purpose of an age. It is not based upon Scripture; rather, it was derived from modifying the concept of dispensations. The intent behind the ages is to reveal something to intelligent beings about God. In the ages to come, God will display the exceeding riches of His grace in kindness to intelligent beings through the Church. As for today, God is using the Church to make known His manifold wisdom to the angels in contrast to the malignant evil by which Satan governs, Ephesians 3:9-10. However, to humans, this dispensation shows that although the benefits we have are not based upon merit, and God has given to us all things pertaining to life and godliness, we still reject God’s righteousness and seek our own. Therefore, the judgment on the dispensation of grace is the rapture of the Church, for the Assembly has ceased from living by grace and teaching proper doctrine, Revelation 3:17-18. Since a Christian is not under the Mosaic law, and anyone seeking to place themselves under any quality of law is sinning, for anything not done out from faith is sin, Romans 14:23, and the law is not out from faith, Galatians 3:12, the issue regarding legalism a saint has today involves the age, not the dispensation; therefore, we are instructed to not put on a mask as ones who are following the legal age; rather, we are to use the renewed mind we have in Christ to discern the desirous will of God, Romans 12:2. There is no concept in Scripture of an age of the Church; rather, we are in the dispensation of grace during the legal and malignantly evil ages. Therefore, this theological term will produce confusion about ages and dispensations.
A Doer of Wrong (κακοποιός)
There are two types of evil described in Scripture that are often not distinguished in many English translations. The first kind of evil (κακός) expresses someone who is doing wrong, doing that which lacks in character. The second form of evil (πονηρός) is the person spreading their erroneous ways to others. These expect and encourage others to participate in their wicked ways; hence, they are malignantly evil. A doer of wrong (κακοποιός) describes the character of a person who is known to do things in an untruthful, deceptive, or corrupt manner; a willingness to do things in a way they know is not correct to gain or to take advantage for themselves. In contrast to this type of evil is the concept of doing what is proper, which produces beneficial works rather than causing harm and calamity.
When the Jews sought to have Pilate put Jesus to death, they delivered Him over to Pilate as one who is a doer of wrong. However, Pilate found nothing in Jesus’ actions to indicate this; therefore, he told them to take Jesus and judge Him by their laws. However, the Romans did not allow the Jews to put someone to death; therefore, they required Pilate’s assistance to crucify Jesus, John 18:30-31. By continuing to hold Jesus, and ultimately fulfilling the desires of the Jews, both Pilate and the Jewish leaders are the ones who are actually doers of wrong, for they knew that Jesus had done no wickedness, yet still had Him put to death.
When it comes to the behavior of Christians, we are to abstain from fleshly lusts that war against our emotions (soul) while having a proper conduct among those who are not saved. When they speak against us, as though we are the ones who do wrong because we refuse to participate in their corrupt lifestyle, we will be justified by our proper works, 1 Peter 2:11-12.
Governments, and those in positions of authority, are set up for the purpose of punishing those who do wrong and praising the ones who are involved in beneficial works. In seeking opportunities to do good, we are to submit, for the benefit, to every creation of men on account of the Lord and not use our freedom as a cloak to do wrong, 1 Peter 2:13-14. In doing good, we are to muzzle the ignorance of foolish men, for there are many in positions of government that usurp authority to do wicked things and enrich themselves; therefore, our actions should expose them, for we are to shine as luminaries among this crooked and perverse generation through our good conduct in Christ, 1 Peter 2:15. However, if we are going to suffer, let us suffer for doing good, never for doing wrong, for we are to have no part in the wickedness of this world, 1 Peter 3:17.
When it comes to being persecuted for doing good and refusing to participate in the malignant evil ways of the unsaved, rather than being discouraged, we are to set apart Christ as the Master of our lives and always be ready to give a verbal defense for the hope that we have, 1 Peter 3:14-15. With objectivity of mind and respect, we are to maintain a good conscience so that when we are reviled for our good conduct in Christ as though we are the ones doing wrong, those who accuse us will be put to shame, 1 Peter 3:16. Since as a Christian, we are not of this world, and therefore, the world is indifferent to us, we will be persecuted for doing good when it does not line up with what those of the world desire. Therefore, let none of us suffer for being a murderer, thieves, a doer of wrong, or busybodies; rather, let us do good. And when we suffer as Christians, let us not be ashamed, but rather, show a proper opinion of who God is through our proper conduct, 1 Peter 4:14-16.
Hatred (στυγητός)
Hatred (στυγητός) expresses a despicable or loathsome attitude. It is in contrast to indifference (μισέω), which conveys the concept of not caring about the well-being of others unless it benefits you. Hate is a type of attitude likened to how a storm makes the sky appear in the distance: dark, gloomy, and threatening, Matthew 16:3.
“Hateful”, as an adjective, is only used once in scripture in Titus 3:3. In submitting to rulers and authorities so that we are ready in every good work, we are to put away blasphemy as we seek peace and show kindness to all. Not forgetting that in our former manner of life, we were disobedient, malice, and hateful while being indifferent to others. Since hateful and indifference are used together in the same sentence to describe a person’s attitude and activities, they do not carry the same meaning. This is important to note because many of our English versions translate indifference (μισέω) as hatred, thereby masking the actual meaning of indifference. The apostle John writes concerning those who say they love God but are indifferent to their fellow brother in the Lord. Since they are showing indifference to a fellow saint, they cannot be loving God, 1 John 4:20. This is not hatred towards others, but not being concerned about their well-being, for indifference expresses an attitude that is apathetic towards others because you have no particular interest in or concern about them. This cloaking in the meaning of indifference also impacts the saint’s understanding of the world system, for it does not have a loathsome or despicable attitude towards Christians; rather, it is indifferent to them. Therefore, the world system has no issue with using Christianity and Christians for its benefit, but the moment they are no longer of any value to it, the world will cast them off. This is indifference, where hatred would not tolerate Christians in any aspect of today’s civilized world.
During Christ’s ministry, a rich man asked how he could obtain eternal life. Because of the manner in which he spoke to Jesus, Jesus responded by telling the man to obey the Mosaic law, for he had addressed Jesus as a good teacher, trying to appease Him with words to get what he wanted, Mark 10:17-19. Replying to Jesus’ statement concerning obedience to the Mosaic law, the rich man informs Him that he has followed the law from his youth, Mark 10:20. It is at this time that Jesus expresses love towards the man, seeking the best for him, and informs him on what he must do, which is to sell all his possessions and follow Him, Mark 10:21. During Christ’s earthly ministry, the Jews had to take up their cross and follow Jesus, Mark 8:34. The cross they would bear was the rejection of their family, friends, and the rulers of Israel for following the Messiah, Matthew 19:29. However, Jesus’ response was not what the man wanted to hear so he went away in grief, hating the word that Jesus said. “But he, while being hateful upon this word, left, being caused to grieve for he had great possessions.” Mark 10:22. He was not sad; rather, his attitude towards Jesus’s word telling him to give away all his goods and follow Him was hatred, for the reason the man would not follow the Messiah was because it would cause him to lose his wealth. Therefore, the issue was not that he was wealthy but that he held his prosperity in this world to be of more value than eternity. In his hatred towards Jesus’ words, we see why Christ stated that the one who is fond of his life in this world will lose it, Mark 8:35-36.
As Christians, we are to abhor malignant evil while clinging to what is proper, Romans 12:9. Abhor is a derivative of hate, showing that when it comes to wickedness and doing things in a wrong manner, these types of works are to be seen as despicable and disgusting. Therefore, we are to loathe anything that is malignant evil, refusing to have any part in it.
A quality of the wrath of God is seen upon those who live an ungodly and unrighteous lifestyle, along with those who hold down the truth in unrighteousness. This wrath is manifested by God turning them over to a reprobate mind and allowing them to destroy themselves through their corrupt desires and works. These are the ones who are full of unrighteousness and haters of God, Romans 1:30.
Although not often used in Scripture, “hatred” expresses a loathsome or vile attitude directed at others or situations that is distinct from indifference and, therefore, should not be used synonymously. As for the Christian, the only aspect of hatred that should be shown is towards anything manifesting malignant evil.
In One Accord (ὁμοθυμαδόν)
“In one accord” (ὁμοθυμαδόν) is a derivative of anger (θυμος), which expresses an inner burning heat combined with homogenize. By merging “thumos” (θυμος) with “same” (ομοιος), “in one accord” (ὁμοθυμαδόν) does not hold onto the concept of anger; rather, it only retains the intensity that thumos (θυμος) expresses.
This together intensity can be seen with those who do not want to hear the truth, Acts 7:57, and those who believed because of the signs and wonders being done through the Apostles at the beginning of the Church, Acts 8:6. In the secular realm “in one accord (ὁμοθυμαδόν)” is used of the people of Tyre and Sidon coming to Herod to retain peace, for their country was supplied with food from Herod, Acts 12:20. We also encounter this concept when Gallio was proconsul in Achaia, the Jews in one accord rose up against Paul, for they were angry that he was having such success with teaching the Jewish people about the resurrected Christ, along with all the Gentiles that were coming to salvation through the gospel Paul was proclaiming. They express their intense togetherness against Paul to Gallio, who dismisses them because it is not a matter of wrongdoing or a wicked crime being committed, Acts 18:12. This act from Gallio finally gave Paul time to rest from the persecution by the Jews. As the gospel of Christ spread through Ephesus, the silversmith Demetrius, whose primary business was selling idols of Diana, stirred up the city because the prosperity of the gospel of Christ was so predominant that it negatively impacted his business. Demetrius persuaded the other silversmiths of their dilemma, and in their wrath, they confused the city as they all, in one accord, rushed into the theater while claiming Diana of Ephesus is great, Acts 19:28.
On the day of Pentecost after the death and resurrection of Christ, many of the saints are in an upper room in Jerusalem, including the apostles. They are all together in one accord and, therefore, have the same type of intensity within them, Acts 1:14. This is a very tense time for the saints. As Christ prepared to ascend for the final time before sending the Holy Spirit, He instructed the Apostles to stay in Jerusalem until they received the promise from the Father, Acts 1:4. The promise is the Comforter Who He said, during the time of the last supper, that He would send after He leaves to return to the Father, John 14:16. Now, they are all together waiting; however, they do not know when this will happen, although they knew it would be within a short period of time, Acts 1:5. Therefore, “in one accord” is expressing their intensity caused by not only the atmosphere, for the leaders of Israel had just crucified the Messiah and God raised Him three days later from the dead, but also the anticipation of the promise coming, which is shown by their continual participation in worship and supplication. On the day of Pentecost, they were all together again in this same state when the promise came. In His coming, the Holy Spirit mentally controlled them to speak in tongues of other nations as a sign to the Jews in Jerusalem that what was happening was from God, Acts 2:1.
Out from the sign given to the Jews on the day of Pentecost at the beginning of the Church when the Holy Spirit came upon those in the upper room, over three thousand devout Jews in Jerusalem believed that Jesus is the Messiah, Who died on behalf of the sins of the people and was raised from the dead three days later, just as Scripture stated. Therefore, they were all in one accord in the Temple as the apostles taught. In addition, each day they were breaking bread and fellowshipping with each other, for great respect towards God had come upon all of them because of the signs the Apostles were performing, Acts 2:46. During this time, while the Apostles were teaching the Jews in the Temple concerning what Christ had told them before His death and resurrection about the age and dispensation to come, the Priests and the Sadducees were greatly troubled by what they were saying; therefore, they had Peter and John arrested. Standing before Anas, the High Priest, and the elders of Israel, the Holy Spirit mentally controlled Peter to speak boldly the truth of the resurrected Christ, the One they had crucified, but God raised from the dead. After the leaders of Israel threatened and released them, the saints, in one accord, raised their voices to God, giving Him worship and expressing how the Scriptures revealed the nations and rulers would stand against the Messiah. As a result of their communication to God, the whole place was shaken, and they were all mentally controlled by the Holy Spirit to speak boldly, Acts 4:24. This togetherness was not expressing that they were all of one mind; rather, it signifies the burning intensity they all had due to the threat from the leaders of Israel.
In dealing with the heresy that a Christian must be circumcised and, therefore, follow the Mosaic law to be saved, which was brought to Galatia by men claiming to represent the assembly in Jerusalem, Paul and Barnabas went to Jerusalem to discuss the matter with the Apostles. The entire council determined that it is clear by how God is saving the Gentiles that He does not require circumcision for them. In agreement, they were of one accord in sending a group of men back with them to clearly express that it is not appropriate to teach such things and those who do are not from them, Acts 15:25. Therefore, along with being in agreement, they were intensely burning together to ensure the saints knew the outcome of their decision on this matter so they were not deceived.
As Christians, we are to have a shared intensity when it comes to bearing with one another, leading to the edification of the assembly, Romans 15:5-6. This comes from a love for each other that is expressed through ensuring we are looking after the weaknesses of others so that they do not fall. The strong, watching out for the frail in the faith, and the weak, not judging the strong in the faith. For we are all part of one body in Christ.
“In one accord” (ὁμοθυμαδόν) expresses a togetherness in the same burning intensity, not just simply doing things together, being in agreement, or having the same mindset. Even though it is derived from the Greek word for “an inner burning anger”, it does not retain the anger articulated by thumos (θυμος); however, it does retain the intensity of the inner burning to convey an intense burning togetherness due to opposition from others or for the care of the saints.