Basic HTML Version
Note:
For
.
, John 5:29,
RV
, see
EVIL
, A, No. 3.
For
ILLUMINATED
(
Heb. 10:32
) see
ENLIGHTEN
IMAGE
1.
(
*
0
, 1504) denotes “an image”; the word involves the two ideas of
representation and manifestation. “The idea of perfection does not lie in the word itself,
but must be sought from the context” (Lightfoot); the following instances clearly show
any distinction between the imperfect and the perfect likeness.
The word is used (1) of an “image” or a coin (not a mere likeness), Matt. 22:20; Mark
12:16; Luke 20:24; so of a statue or similar representation (more than a resemblance),
Rom. 1:23; Rev. 13:14, 15 (thrice); 14:9, 11; 15:2; 16:2; 19:20; 20:4; of the descendants
of Adam as bearing his image, 1 Cor. 15:49, each a representation derived from the
prototype; (2) of subjects relative to things spiritual, Heb. 10:1, negatively of the Law as
having “a shadow of the good things to come, not the very image of the things,” i.e., not
the essential and substantial form of them; the contrast has been likened to the difference
between a statue and the shadow cast by it; (3) of the relations between God the Father,
Christ, and man, (a) of man as he was created as being a visible representation of God, 1
Cor. 11:7, a being corresponding to the original; the condition of man as a fallen creature
has not entirely effaced the “image”; he is still suitable to bear responsibility, he still has
Godlike qualities, such as love of goodness and beauty, none of which are found in a
mere animal; in the Fall man ceased to be a perfect vehicle for the representation of God;
God’s grace in Christ will yet accomplish more than what Adam lost; (b) of regenerate
persons, in being moral representations of what God is, Col. 3:10; cf. Eph. 4:24; (c) of
believers, in their glorified state, not merely as resembling Christ but representing Him,
Rom. 8:29; 1 Cor. 15:49; here the perfection is the work of divine grace; believers are yet
to represent, not something like Him, but what He is in Himself, both in His spiritual
body and in His moral character; (d) of Christ in relation to God, 2 Cor. 4:4, “the image
of God,” i.e., essentially and absolutely the perfect expression and representation of the
Archetype, God the Father; in Col. 1:15, “the image of the invisible God” gives the
additional thought suggested by the word “invisible,” that Christ is the visible
representation and manifestation of God to created beings; the likeness expressed in this
manifestation is involved in the essential relations in the Godhead, and is therefore
unique and perfect; “he that hath seen Me hath seen the Father,” John 14:9. “The epithet
‘invisible’ … must not be confined to the apprehension of the bodily senses, but will
include the cognizance of the inward eye also” (Lightfoot).¶
As to synonymous words,
, “likeness,” stresses the resemblance to an
archetype, though the resemblance may not be derived, whereas
is a “derived
likeness” (see
LIKENESS
);
, “a shape, form,” is an appearance, “not necessarily based
on reality” (see
FORM
);
, is “a shadowed resemblance” (see
SHADOW
);
is “the
form, as indicative of the inner being” (Abbott-Smith); see
FORM
. For
, see No.
2.
2.
(
$
)$
, 5481) denotes, firstly, “a tool for graving” (from
,
“to cut into, to engross”; cf. Eng., “character,” “characteristic”); then, “a stamp” or
“impress,” as on a coin or a seal, in which case the seal or die which makes an impression