In His Image: Reflecting the Trinity

 

The Triune God created man in His image (Genesis 1:26-27), with mind, body and spirit corresponding to God the Father, Jesus the Son, and the Holy Spirit. Jesus the Son is the express image of God the Father (Hebrews 1:3). We are made in His image for His pleasure (Revelation 4:11), so it is not surprising that our three-part nature is captured in so many different facets of our being.

Our physical body consists of three main elements: the head, body, and limbs. The head is the seat of our mind, representing God the Father Who is the Originator of the divine plan. Our body contains all our vital organs needed to maintain life, corresponding to Jesus the Son, Who is the Embodiment of the plan: the Word wrapped Himself in human flesh (John 1:14) and came to earth as the perfect sacrifice to pay our sin debt through His shed blood (1 John 1:7). 

And our limbs carry out the plans we devise in our mind, much as the Holy Spirit empowers the plans of God the Father (Genesis 1:2). Our hands can build or destroy; heal or harm; steal, or work and give to those in need (Ephesians 4:28). Our feet can be beautiful if they lead us to spread the Gospel (Romans 10:15); they can reach high places if He sets us there (2 Samuel 22:34; Psalm 18:33; Habakkuk 3:19); or they can lead us into sin. Psalm 1:1 warns us not to sit, stand, or walk in places or with people who will get us into trouble.

Our brain, which is the seat of our mind and which governs our body and limbs, can be divided into three main substructures: forebrain, midbrain, and hindbrain. The forebrain includes the cerebral hemispheres responsible for conscious thought; the midbrain regulates our bodily functions, emotions, and arousal; and the hindbrain controls movement. Although this is an oversimplification because the whole brain works in concert, we can see that the forebrain to a large extent governs our mind, the midbrain regulates our body, and the hindbrain controls our limbs (which carry out actions motivated by our spirit).

The indwelling Holy Spirit empowers us to glorify God in all we think, say, and do (Colossians 3:23; 1 Corinthians 10:31) for He has given us the spirit of power, and of love, and of a sound mind (2 Timothy 1:7), and in Him we live, move, and have our being.( Acts 17:28).

Below the realm of conscious thought, our brain processes sensory input providing information about our environment that allows us to respond in ways that ensure our survival.  The three senses involved in a newborn’s obtaining nourishment through nursing are touch, smell, and taste. The mother stroking the baby’s cheek causes him to turn his head toward her; the scent of her skin and milk cause him to open his mouth and suck; and the taste of the milk keeps him feeding.

The same three senses continue to be highly involved in eating, which is why food seems tasteless when we have a cold, and why we often crave food with a meaty or crunchy texture. The unique body chemistry of a loved one’s scent helps us to recognize them (Genesis 27:27).

Because of connections in the brain between areas responsible for smell, emotion, and memory, a distinct aroma may release a flood of memories and emotions surrounding a particular person or event. The scent of gingerbread baking may take you back to the love and joy of a childhood Christmas. Incense or sacrifices burned during worship (Numbers 29:36; Ezra 6:10) may remind the believer of God’s love and greatness, and He even experiences the faithful as a “sweet savour” reminding Him of the sacrifice of Christ (2 Corinthians 2:15; Ephesians 5:2).

Smell, taste and touch heighten intimacy with our spouse, and even with God Himself (Song of Solomon 2:3; 3:6,4:10-11,5:5,13,16,7:8). His words are sweet as honey (Psalm 119:103; Ezekiel 3:3), and He urges us to “taste and see that the Lord is good” (Psalm 34:8).

The loving touch of the angel of the Lord comforted Elijah (1 Kings 19:5-7), the Lord Himself touched young Jeremiah’s lips to give him the words to speak (Jeremiah 1:9), and Jesus healed the blind, mute and sick with a single touch (e.g. Matthew 8:3,15; 9:29).

God gave us three special abilities with which to communicate ideas: speech, hearing and vision, using our mouth, ears, and eyes. James warns us to be swift to hear, slow to speak, and slow to anger. (James 1:19). A study at UCLA showed that up to 93 percent of how we perceive what others say is based not on words, but on nonverbal cues including the tone of their voice, facial expression and gestures. 

Yet God also intends for us to use our words wisely, refraining from “corrupt communication” and to speak only “that which is good to the use of edifying, that it may minister grace unto the hearers” (Ephesians 4:29). All verbal communication, spoken or written, is based on sentences composed of subject, verb, and object. To compare different things using adjectives, language uses three degrees of qualities – for example, good, better, and best.

To be in God’s will, the main focus of our communication should be to bring others to a saving knowledge of Jesus Christ as our Lord and Savior and to encourage believers to live for Him. Before He ascended into Heaven, our risen Lord commanded us to go (spread the Gospel), teach (instruct others in His Word), and baptize all nations (facilitate their obedience to God’s will; Matthew 28:19-20).

Because the unsaved will be born again only through faith (Romans 10:17), they must hear God’s Word; evangelists must preach the Word; and believers must send forth preachers to lost people (Romans 10:14-15), Salvation has three parts: the lost hear the Word, they trust it in their heart, and they speak aloud their confession of faith (Romans 10:9-10), in the death, burial and resurrection of Jesus Christ as the only way to Heaven (1 Corinthians 15).

May we use our mind, body and spirit to glorify God in all we think, say and do!

© 2012 Laurie Collett

Reposted from the archives

We Shall Be As He Is!

 

Photo by John Trainor 2013

Have you ever seen people fold dollar bills or bills of higher denomination so that the President’s portrait or the landmark building on the reverse side metamorphoses into a mushroom or some other image? It’s just a cheap parlor trick, but it does remind us of the truth that what we see may be a distortion of what truly is.

I recently had a dream like that. In the dream, I was viewing photographs of myself from college years and beyond. A software program displayed the images on my computer screen, at first chronologically and one by one, then in kaleidoscopic collages with the individual images rapidly changing in size, position, and juxtaposition.

The flirtatious glance of the young woman seated on the bronze tiger statue at Princeton gave way to the weary, sleep-deprived, and overworked frown of the medical intern. Then the intense, longing look of new love, and the radiant, joyful smile just before the preacher said “You may now kiss the bride.” The elated grin just after delivery, snuggling our precious infant son in my arms.

Images of my face then started to blend with those of my loved ones – my husband, our son, my parents, the Pastor who baptized us once we were saved, my maid of honor whom I led to the Lord -- and it seemed that each of these faces had left their mark on my own. Still more images -- of worry over daily struggles; celebration at holidays and birthdays; grief at funerals; anticipation as our son, now a handsome young man, strode masterfully across the stage to receive his college diploma with highest honors.

With the passing years, my face began to take on the inevitable changes due to the curse of sin, sorrow, and aging traced all the way back to the rebellion of Adam and Eve (Genesis 3). “Laugh lines” that aren’t so funny, and “lines of expression,” even though I know my eyes and mouth would be much more expressive without them.

And then I saw the most amazing image of all! With deft artistry, the software rapidly sorted through all the images, selecting part of a smiling lip from one photo, a twinkle in the eye from another, a few pixels here and a few pixels there, until I saw a completely different representation of “my” countenance.

It was the beautiful face of an innocent young child, yet timeless and ageless thanks to an overlay of wisdom, completion, and maturity. It radiated love, peace and joy. It was a compilation of all my best features, feelings, and experiences, blended by the Master into a unique representation of who I would one day become in Him.

I awoke from the dream longing for the glorified body (1 Corinthians 15:40-49) He has promised each of His children – those who have been saved by faith in His death, burial and resurrection (1 Corinthians 15:1-4) as the only Way to Heaven (John 14:6). That body will never age, feel pain or sorrow, get sick or die.

When He returns for us at the Rapture, we will be instantly changed to be like Him, and we will meet Him and one another in the air, never again to leave His radiant presence (1 Corinthians 15:51-54; 1 Thessalonians 4:13-17). Only then will we experience true and eternal joy (1 Peter 1:8), love (1 Corinthians 13:13), and peace (Philippians 4:7).

Each of us will be recognizable to one another, perhaps not through our appearance, but in some way through an amalgamation of our most positive and distinctive qualities and experiences, as in my dream. The resurrected Christ did not lose the nail prints in His hands and feet, nor His spear wound (John 20:27), for these were a permanent emblem of the sacrifice He so lovingly and completely made for us.

When Peter saw Moses and Elijah glorified with Christ at His transfiguration, he instantly knew who they were (Matthew 17:1-4), even though they had died more than hundreds of years before, and he would have no way of recognizing them except in the supernatural.

I believe that when we see our loved ones in Christ in Heaven, we will immediately recognize them even though they will no longer bear the scars of sickness and aging. Regardless of how young or old we are when we go home to Him, we will be youthful, vibrant, and radiant like the risen Christ.

I believe we will still show the distinctive features of our life story, experiences, and earthly relationships, yet transformed by our new purity of heart and absence of sin. We will be changed so much that God will give each of us a new name (Revelation 2:17). The end result may be a face that glows with innocence and His holiness, but that is ageless and timeless because it belongs to a soul transformed by God’s wisdom (Romans 12:2).

This dream also reminded me that God works all things together for our good (Romans 8:28), texturing our countenance, our lives, and our eternal being by allowing trials as well as blessings to shape us, bringing us closer to and more like Him in faith. Like a Master Sculptor seeing Michelangelo’s David in a block of marble, God sees in each of us the potential for a unique, perfect, glorious being truly reflecting His image. He created us in His image (Genesis 1:26-27), and though sin has disfigured us here on earth, one day we shall be as He is! (1 John 3:2)

Slowly and deliberately He chisels our features with the suffering He allows in our life to conform us to His image (Philippians 3:10). Gently He softens the rough edges with the Godly friends, teachers, and pastors He directs to our path (Proverbs 27:17). Faithfully He lights the fire of the Holy Spirit shining through our eyes and glowing in our faces so that we can be the light of the world (Matthew 5:14; Philippians 2:15), just as He is the One True Light (John 1:9; 8:12; 9:5; 12:46).

Until we receive our new, timeless countenance, may we let His light illuminate our faces and see others as He sees us, each with the potential to be like Him in glory!

© 2015 Laurie Collett

Reposted from the archives

Art and Nature

Photo by Laurie Collett 2024

On a recent day trip to St. Petersburg, Florida, my husband and I took an afternoon hike in the Boyd Park Nature Preserve. The trail wove through varying habitats including scrub forest where sunlight rays streamed through the pines, and bright meadows strewn with yellow and lavender flowers. Dragonflies with sparkling wings darted about, and a surprised snake slithered across the path.

Then we followed a boardwalk over marshy areas where tall, dark cypress trees hovered menacingly over cypress “knees,” or knobby roots that grew out of the water, resembling families of ghostly figures. A baby alligator languished in the stream, his eyes surveying the scene while most of his body remained hidden in the murky water.

Finally we arrived at the trail’s main feature – a deep, broad lake offering beautiful views and a home to many waterfowl, including a majestic blue heron striking a statuesque pose and graceful white egrets soaring upward on the wind. A white oystercatcher, with the distinctive tuft on its head, black legs with bright yellow stripes, and yellow feet, was fishing at the water’s edge. When it caught its prey, the rhythmic dance of its bobbing head and undulating neck as it swallowed was poetry in motion.

But what most caught our eye was a tall, silver metal sculpture beside the lake of an anhinga, or cormorant, an unusual black waterfowl that can’t fly when its wings are wet. After diving for its prey, it settles on a low tree limb or other perch with its wings spread, waiting patiently for them to dry. While in that state it is vulnerable to alligators or other predators that could pounce while the bird could not escape.

The sculptor Paul Eppling’s talent was evident not only in the accurate and beautiful depiction of the bird with its spread wings, made from scrap metal and discarded auto parts, but in how he placed it to enhance its natural setting and be enhanced by it. The sculpture seemed to change with each passing cloud or shimmer of the sun, reflecting new facets of its structure and surface.

As we gazed in awe, we were thrilled to see an actual cormorant land on the sculpture, which it chose as a perfect perch to dry out its wings! Not only did the beauty of the bird augment the visual impact of the artwork, but the sculpture now had a useful purpose in protecting the wildlife in the habitat it occupied. It was a comfortable and convenient place to rest, and I wondered if the sun’s rays reflecting off the metal might hasten drying of the wings and confuse or frighten predators.

I also pondered whether the anhinga realized it was resting on its likeness, and sought out the sculpture for that reason, like a person might pause when they catch a glimpse of their reflection in the mirror? Or was it just a handy place to take a nap?

As human beings created in God’s image (Genesis 1:26-27), are we attracted to His attributes? Do we seek to be more like Him each day? Once we are saved by trusting in the death, burial and resurrection of Jesus Christ (1 Corinthians 15:1-4) as the only Way to Heaven (John 14:6), do we allow His Holy Spirit to mold us into His image?

The sculptor used discarded junk to create this beautiful sculpture in the image of one of God’s creations. Many of the most renowned artistic masterpieces of all time have been directly inspired by nature, for the heavens declare His handiwork (Psalm 19:1). God, the supreme Artist and Creator, made man in His own image by breathing life into the dust of the ground (Genesis 2:7). He endowed us with free will, so we can choose to be like Him or to rebel.

The apostle Paul warns us not to be conformed to this world, but to be transformed by the renewing of our mind, so that God’s perfect will may be realized in us (Romans 12:2). This is possible only by yielding to the Holy Spirit as He guides us through the process of progressive sanctification, or becoming more holy. As we pray, study God’s Word, and follow His perfect plan for our lives, we become more like Him.

Others can then see God’s qualities reflected in and through us – His love, mercy, grace and wisdom. Jesus Christ no longer walks this earth in His glorified body, but sits at the right hand of God the Father (Hebrews 10:12). Until He comes again, we can be His representation in this world, to lead others closer to Him (Colossians 1:10; Matthew 5:16).

When we are at our most vulnerable, do we cling even closer to His virtues, understanding that His wisdom, power and love can strengthen and comfort us? Do we realize that we can access these by yielding to Him, for He has given us the mind of Christ?  (1 Corinthians 2:16; Romans 15:6).

In our Christian walk, sometimes God allows us a mountain top experience of soaring like eagles (Isaiah 40:31). But at other times, we find ourselves in the valley of despair (Psalm 23:4), our wings wet and our spirits dampened. At those times, our best option is to wait on the Lord to dry and strengthen our spiritual wings, so we can once again be in heavenly places (Ephesians 2:6) with Him!  

© 2024 Laurie Collett

 

Without Form, and Void

Photo by Going Down 2014

When Charles Darwin’s theory of evolution became widely accepted after publication of his book in 1859, despite the lack of supporting evidence according to Darwin himself, it caused a panic in some Christian circles. Surely adhering to the Biblical, six-day account of God’s creation of everything from nothing would make the church look ridiculous in the world’s eyes, especially among scholars. 

But trying to adapt God’s Word to changing times was then, and will always be, a grave error. Jesus Christ, Who died for the sins of the world (John 1:29) and rose again to prove His divinity (1 Corinthians 15:1-4), so that all who trust Him as Lord and Savior would have eternal life (John 3:16), is unchanging. He is the Word (John 1:1), and He is the same, yesterday, today, and forever (Hebrews 13:8).

The heaven and earth will one day pass away, but God’s Word will never pass away, for it is unchanging and everlasting (Matthew 24:35). No wonder Scripture warns of a terrible penalty for anyone who adds to, changes, or takes away from the words of this Book (Revelation 22:18-19), yet that is exactly what all the new translations and revisions have done. 

After evolution had become the catchword of the day, Cyrus I. Scofield wrote notes in his 1909 study Bible that he perhaps thought would help reconcile Darwinian and Biblical accounts of how the world came to be. His thoughts, often referred to as the gap theory, interposed a long, event-filled period of time between Genesis 1:1 and Genesis 1:2: 

1 In the beginning God created the heaven and the earth. 

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 

The rest of Genesis 1 describes an overview of what God created, by the words of His mouth, on each of the six literal days of creation. Scofield proposed that God had at one time created the heaven and the earth (Genesis 1:1), but that something terrible happened between verses 1 and 2, presumably Lucifer falling from heaven (Isaiah 14:9-14) and destroying the earth as Satan, so that the perfect universe God had made was now shapeless, empty, and dark.

Would God allow Satan such complete power to annihilate His beloved creation? When He did destroy the earth by flood to judge mankind for his wickedness, it was by His own hand (Genesis 6:13), after preservation of a faithful remnant (Noah and his family) and representatives of His animal creation (Genesis 7:7-9). God Himself formed the earth and made it not in vain, but to be inhabited (Isaiah 45:18). 

This undefined, presumably long, time period Scofield implied between Genesis 1:1 and Genesis 1:2 could theoretically allow time for the processes of evolution to occur, thus not offending the Darwinian “scientists” while still tipping the hat to God overseeing the whole process.

But God is not the author of confusion, but of peace (1 Corinthians 14:33). Why would He spell out in specific detail what happened on each of the days of creation, emphasizing that each of these was a literal, 24-hour day (each framed by an evening and morning, as is the Hebrew tradition), and then leave out so many vital details between the very first and second verse of the Bible? (Genesis 1:5,8,13,19,23,31) 

Is it not more reasonable to assume that Genesis 1:1 is a summary statement, known in English composition as a topic sentence, giving us an overview of what the rest of the chapter will describe, namely how God created everything from nothing? And that Genesis 1:2 describes the very first step of the process, namely that God first created the space to which He would add all good things comprising His creation? 

Critics of this theory say that God would have simply created a finished product, rather than going through an amorphous phase. But Genesis 2:7 gives us further insight into God’s creative process. He did not speak Adam, the first man, into being as a finished product. Instead, He formed Adam from the dust of the ground – an amorphous, empty, drab material, much like the earth when it was shapeless, empty and dark.  

Just as the power of the Spirit moved across the waters to transform the earth (Genesis 1:2), God breathed the Spirit into Adam’s nostrils to make him a living soul (Genesis 2:7). God made man in His (plural) own triune image, reflecting the Father, Son and Holy Spirit in man’s soul, body, and spirit (Genesis 1:26-27). 

So perhaps we can draw some inferences about God’s creative processes from those of artistic geniuses in the human realm. An artist such as Leonardo da Vinci begins with a blank canvas, then fills the space with line, shape and color to transform it into a glorious painting. A sculptor such as Michelangelo begins with a seemingly shapeless, rough, drab mass of marble, then frees from within it a polished, dramatic, evocative sculpture reflecting light and emotion.

The producer of a play begins with an empty, dark stage and populates it with sets, lighting, props and actors who tell a meaningful, gripping story where once there was nothing. A major difference between the creative process of these human artists and the ultimate creative genius of God Himself is that He alone supplied even the raw materials – the blank canvas or stage – which He filled with all things that are good (John 1:3).

We see many examples of this in nature, such as the caterpillar that completely dissolves within the chrysalis to an amorphous soup to emerge as a butterfly, an entirely new creature. In the spiritual realm, God can take the shapeless, drab fragments of clay that represent the life of a sinner, and add meaningful form, utility and light, representing a sinner saved by grace to become a new vessel suitable for His use (Isaiah 29:16; 64:8; Jeremiah 18:4; Romans 9:21).

Only God could transform the darkness, chaos and abject failure that seemed to permeate the death of Jesus on Calvary’s cross into eternal light, hope and victory over sin, hell and death as Christ rose again! (Matthew 27:45-53; 28:5-10).

Praise God that He alone can make something from nothing, and beauty from ashes! (Isaiah 61:3) Praise God that He does not stop there, but adds light, purpose, and design to accomplish His purpose through His creation and through each one of us who trusts Him!

© 2017 Laurie Collett 

Reposted from the archives

 

Without Form, and Void

Photo by Going Down 2014

When Charles Darwin’s theory of evolution became widely accepted after publication of his book in 1859, despite the lack of supporting evidence according to Darwin himself, it caused a panic in some Christian circles. Surely adhering to the Biblical, six-day account of God’s creation of everything from nothing would make the church look ridiculous in the world’s eyes, especially among scholars.

But trying to adapt God’s Word to changing times was then, and will always be, a grave error. Jesus Christ, Who died for the sins of the world (John 1:29) and rose again to prove His divinity (1 Corinthians 15:1-4), so that all who trust Him as Lord and Savior would have eternal life (John 3:16), is unchanging. He is the Word (John 1:1), and He is the same, yesterday, today, and forever (Hebrews 13:8).

The heaven and earth will one day pass away, but God’s Word will never pass away, for it is unchanging and everlasting (Matthew 24:35). No wonder Scripture warns of a terrible penalty for anyone who adds to, changes, or takes away from the words of this Book (Revelation 22:18-19), yet that is exactly what all the new translations and revisions have done.

After evolution had become the catchword of the day, Cyrus I. Scofield wrote notes in his 1909 study Bible that he perhaps thought would help reconcile Darwinian and Biblical accounts of how the world came to be. His thoughts, often referred to as the gap theory, interposed a long, event-filled period of time between Genesis 1:1 and Genesis 1:2:

1 In the beginning God created the heaven and the earth.

2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

The rest of Genesis 1 describes an overview of what God created, by the words of His mouth, on each of the six literal days of creation. Scofield proposed that God had at one time created the heaven and the earth (Genesis 1:1), but that something terrible happened between verses 1 and 2, presumably Lucifer falling from heaven (Isaiah 14:9-14) and destroying the earth as Satan, so that the perfect universe God had made was now shapeless, empty, and dark.

Would God allow Satan such complete power to annihilate His beloved creation? When He did destroy the earth by flood to judge mankind for his wickedness, it was by His own hand (Genesis 6:13), after preservation of a faithful remnant (Noah and his family) and representatives of His animal creation (Genesis 7:7-9). God Himself formed the earth and made it not in vain, but to be inhabited (Isaiah 45:18).

This undefined, presumably long, time period Scofield implied between Genesis 1:1 and Genesis 1:2 could theoretically allow time for the processes of evolution to occur, thus not offending the Darwinian “scientists” while still tipping the hat to God overseeing the whole process.

But God is not the author of confusion, but of peace (1 Corinthians 14:33). Why would He spell out in specific detail what happened on each of the days of creation, emphasizing that each of these was a literal, 24-hour day (each framed by an evening and morning, as is the Hebrew tradition), and then leave out so many vital details between the very first and second verse of the Bible? (Genesis 1:5,8,13,19,23,31)

Is it not more reasonable to assume that Genesis 1:1 is a summary statement, known in English composition as a topic sentence, giving us an overview of what the rest of the chapter will describe, namely how God created everything from nothing? And that Genesis 1:2 describes the very first step of the process, namely that God first created the space to which He would add all good things comprising His creation?

Critics of this theory say that God would have simply created a finished product, rather than going through an amorphous phase. But Genesis 2:7 gives us further insight into God’s creative process. He did not speak Adam, the first man, into being as a finished product. Instead, He formed Adam from the dust of the ground – an amorphous, empty, drab material, much like the earth when it was shapeless, empty and dark.

Just as the power of the Spirit moved across the waters to transform the earth (Genesis 1:2), God breathed the Spirit into Adam’s nostrils to make him a living soul (Genesis 2:7). God made man in His (plural) own triune image, reflecting the Father, Son and Holy Spirit in man’s soul, body, and spirit (Genesis 1:26-27).

So perhaps we can draw some inferences about God’s creative processes from those of artistic geniuses in the human realm. An artist such as Leonardo da Vinci begins with a blank canvas, then fills the space with line, shape and color to transform it into a glorious painting. A sculptor such as Michelangelo begins with a seemingly shapeless, rough, drab mass of marble, then frees from within it a polished, dramatic, evocative sculpture reflecting light and emotion.

The producer of a play begins with an empty, dark stage and populates it with sets, lighting, props and actors who tell a meaningful, gripping story where once there was nothing. A major difference between the creative process of these human artists and the ultimate creative genius of God Himself is that He alone supplied even the raw materials – the blank canvas or stage – which He filled with all things that are good (John 1:3).

We see many examples of this in nature, such as the caterpillar that completely dissolves within the chrysalis to an amorphous soup to emerge as a butterfly, an entirely new creature. In the spiritual realm, God can take the shapeless, drab fragments of clay that represent the life of a sinner, and add meaningful form, utility and light, representing a sinner saved by grace to become a new vessel suitable for His use (Isaiah 29:16; 64:8; Jeremiah 18:4; Romans 9:21).

Only God could transform the darkness, chaos and abject failure that seemed to permeate the death of Jesus on Calvary’s cross into eternal light, hope and victory over sin, hell and death as Christ rose again! (Matthew 27:45-53; 28:5-10).

Praise God that He alone can make something from nothing, and beauty from ashes! (Isaiah 61:3) Praise God that He does not stop there, but adds light, purpose, and design to accomplish His purpose through His creation and through each one of us who trusts Him! 

© 2017 Laurie Collett