“In the day that God created man,
in the likeness of God created
He him.”—
In the preceding pages we have shown that the translation, “in Our image,” actually means, “after Our image.” To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it.
We begin with citing some passages from the Old Testament in which occurs the preposition “B” which, in
Again,
We find the same result in
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We notice the same in
To add one more example,
From these passages, to which others might be added, it appears:
(1) That this preposition can not always be translated by “in.”
(2) That its use as a preposition of comparison, in the sense of “like,” “for,” “after,” is far from being rare.
Armed with this information, let us now return to
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Then it follows, in
It is, of course, exactly the same whether I say, “God created man after His image,” i.e., so that man became bearer of His image, or “God created man for an image of Himself.” In both instances, and in similar manner, it is expressed that man should exhibit an image of God. Thus far the image of God was lacking in the earth. When God had created man, the lack was supplied: for that image was man, upon whose being the Lord God had stamped His own image. Hence we see no difference in the two translations.
Speaking of the image stamped on sealing-wax by a seal, I can say, “I have stamped the wax after the image of the seal,” referring to the concave image of the seal; or, “The image is stamped on the wax,” referring to the convex image on the wax.
We add three remarks:
First, the word “man” in
Hence the Dutch Version uses the plural, altho the Hebrew the singular “man”: not Adam alone, but the genus man, humanity, was created in the divine image.
Hence when the original man fell, the second Adam came in Christ, who, as the second federal Head, contained in Himself the whole Church of God. In His meditorial capacity Christ appeared as God’s image in Adam’s place. Wherefore every member of the Church must be transformed after His
image—
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Secondly, since man is created to be God’s image on earth, he must be willing to remain image, and never presume or imagine to be original. Original and image are opposites. God is God, and man is not God, but only the image of God. Hence it is the essence of sin when man refuses to remain image, reflection, shadow, exalting himself to be something real in himself. Conversion depends, therefore, solely upon his willingness to become image again, i.e., to believe. He that becomes an image is nothing in himself, and exhibits all that he is in absolute dependence upon Him whose image he bears; and this is at once man’s highest honor and completest dependence.
Lastly, God must have His image in the earth. For this purpose He created Adam. Having defiled it beyond recognition, man denies the existence of the divine image in the earth. And thus image-worship originated. Image-worship means that man says: “I will undertake to make an image of God.” And this diametrically opposes God’s work. It is His holy prerogative to make an image of Himself; and the creature should never dare undertake it. Hence it is presumption when, aspiring to be God, man refuses to remain His image, defiles it in himself, and undertakes to represent God in gold or silver.
Image-worship is an awful sin. God saith: “Thou shalt not make unto thee any graven image.”
(
When finally the Beast and its image are overthrown, by One who is like a son of man, it is the Lord’s triumph over His enemies. Then the divine image is restored, nevermore to be defiled. And the Almighty God rejoices forever and ever in His own reflection.
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