Lexical Summary homoiósis: Likeness, resemblance Original Word: ὁμοίωσις Strong's Exhaustive Concordance resemblanceFrom homoioo; assimilation, i.e. Resemblance -- similitude. see GREEK homoioo HELPS Word-studies Cognate: 3669 homoíōsis (a feminine noun, used only in Js 3:9) – likeness; particularly, the application of God's likeness in all people by being created in His image (Gen 1:26, 27; Jn 1:4,7,9). See 3667 (homoiōma). Js 3:9: "With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness (3669 /homoíōsis) of God" (NASU). NAS Exhaustive Concordance Word Originfrom homoioó Definition a making like, likeness NASB Translation likeness (1). Thayer's Greek Lexicon STRONGS NT 3669: ὁμοίωσιςὁμοίωσις, ὁμοιώσεως, ἡ (ὁμοιόω); 1. a making like: opposed to ἀλλοίωσις, Plato, rep. 5, 454 c. 2. likeness (Plato, Aristotle, Theophrastus): καθ' ὁμοίωσιν Θεοῦ, after the likeness of God, James 3:9 from Genesis 1:26. (Cf. Trench, § xv.) The term points to resemblance or likeness—an idea stretching back to the creation narrative where humanity is set apart as bearing the divine imprint. In Scripture, the notion of likeness consistently grounds human dignity, ethical responsibility, and the call to reflect God’s character. Biblical Usage James 3:9 employs the word to expose a painful inconsistency: “With the tongue we bless our Lord and Father, and with it we curse men who have been made in God’s likeness” (James 3:9). The apostle’s argument pivots on the doctrine of the imago Dei; maligning any person is tantamount to dishonoring the God whose likeness that person carries. Theological Significance 1. Imago Dei reaffirmed after the fall Implications for Christian Conduct • Speech: James links mastery of the tongue to mature faith (James 3:2). Ephesians 4:29 and Colossians 4:6 echo the call for speech that builds up the likeness rather than tears it down. Historical Usage in Jewish and Early Christian Thought Second Temple literature often distinguished “image” and “likeness,” seeing the latter as a moral resemblance to God. Early church fathers (Irenaeus, Athanasius) extended the distinction: humanity retains the image by nature but regains likeness through grace. James’ usage aligns with that trajectory—likeness is present even in fallen people, though not yet perfected. Relation to Christology and Salvation Christ is “the image of the invisible God” (Colossians 1:15) and the archetype to which believers are conformed (Romans 8:29). In Him the original purpose of humanity is revealed and secured. Sanctification is therefore restoration of likeness through union with Christ, empowered by the Spirit (2 Corinthians 3:18). Ministry Applications • Teaching and preaching: Emphasize that every person encountered is stamped with divine likeness, providing a gospel bridge from dignity to need for redemption. Related Terms and Themes • Eikon (Image) – Colossians 1:15; 1 Corinthians 11:7. Summary The single New Testament occurrence of this word in James 3:9 distills a rich biblical motif: humanity, created and sustained in the likeness of God, must be treated—and must treat others—with reverence that reflects God’s own character. Speech becomes the testing ground of that reverence, and the gospel offers both the model (Christ) and the power (the Spirit) to live it out. |
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