### Core Meaning & Semantic Range
The Greek noun homoiótēs (`{{G3665}}`) derives from the adjective homoios (`{{G3664}}`), meaning "like," "similar," or "of the same kind." Consequently, homoiótēs denotes the state or quality of being like or similar; it signifies resemblance, likeness, or similitude. It describes a strong correspondence or parallel, focusing on shared characteristics rather than absolute identity. While related to eikōn (`{{G1504}}`, "image"), homoiótēs emphasizes the *degree* or *nature* of resemblance, whereas eikōn often implies a true representation that shares the essence or nature of the original. homoiótēs can refer to a likeness in form, nature, character, or pattern, indicating a shared quality without necessarily being an exact duplicate.
### Biblical Occurrences & Contextual Analysis
Homoiótēs appears five times in the New Testament, each instance providing significant theological insight:
* **[[Romans 5:14]]**: "Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the *similitude* of Adam's transgression, who is the figure of him that was to come." Here, homoiótēs clarifies that while all humanity from Adam to Moses experienced death due to sin, their transgressions were not an exact repetition of Adam's specific act of disobedience against a direct divine command. The *effect* (death) was similar, demonstrating the pervasive nature of sin, but the *manner* of sinning differed. Adam serves as a typos (`{{G5179}}`, "type" or "pattern") of Christ, showing a parallel in their respective impacts on humanity.
* **[[Romans 6:5]]**: "For if we have been planted together in the *likeness* of his death, we shall be also in the *likeness* of his resurrection." This verse describes the believer's spiritual identification with Christ. Our baptism signifies a spiritual union where we participate in Christ's death to sin and resurrection to new life. The homoiótēs here signifies a profound spiritual reality that mirrors the pattern of Christ's redemptive acts, rather than a literal physical experience. It underscores the transformative power of union with Christ.
* **[[Philippians 2:7]]**: "But made himself of no reputation, and took upon him the form of a servant, and was made in the *likeness* of men." This is a crucial statement regarding Christ's incarnation. homoiótēs here affirms Christ's true and complete humanity. He was not merely *like* a man in appearance (a phantom), but genuinely shared human nature. This phrase follows the declaration that He emptied Himself (kenosis) and took the morphē (`{{G3444}}`, "form" or "nature") of a servant. The "likeness of men" thus emphasizes His full identification with humanity, experiencing human life in its entirety, yet without sin.
* **[[Hebrews 4:15]]**: "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted *like as* we are, yet without sin." This verse highlights Christ's empathetic capacity as High Priest. The homoiótēs here describes His shared experience of temptation with humanity. He faced the same kinds of temptations and human weaknesses as we do, allowing Him to truly sympathize with our struggles, yet He remained perfectly sinless.
* **[[Hebrews 7:15]]**: "And it is yet far more evident: for that after the *similitude* of Melchizedek there ariseth another priest." This passage concerns the superiority of Christ's priesthood over the Levitical order. Christ's priesthood is not based on hereditary lineage but on a divine appointment and an eternal nature, mirroring the unique, non-hereditary, and royal priesthood of Melchizedek. The homoiótēs here signifies a typological correspondence, where Melchizedek serves as a prefigurement or pattern for Christ's eternal and royal priesthood.
### Related Words & Concepts
* **homoios (`{{G3664}}`)**: The root adjective, meaning "like" or "similar," from which homoiótēs is derived.
* **eikōn (`{{G1504}}`)**: "Image," "likeness." While eikōn often implies a true representation embodying the essence of the original (e.g., humanity created in God's eikōn [[Genesis 1:26-27]], Christ as the eikōn of God [[Colossians 1:15]]), homoiótēs can describe a resemblance that is not necessarily an exact image or a full embodiment of the original's essence, but rather a shared characteristic or pattern.
* **morphē (`{{G3444}}`)**: "Form," "nature," "outward appearance." In [[Philippians 2:6-7]], Christ is "in the morphē of God" and took the "form of a servant" (morphē of a servant), being "made in the homoiótēs of men." This sequence suggests that His morphē as a servant entailed His true homoiótēs with humanity.
* **typos (`{{G5179}}`)**: "Type," "pattern," "example." This concept is closely related to homoiótēs in its typological usage, such as Adam being a typos of Christ, and Melchizedek's priesthood serving as a typos for Christ's.
* **homoioō (`{{G3666}}`)**: The verb form, "to make like," "to liken," or "to resemble."
### Theological Significance
The term homoiótēs carries profound theological weight, particularly in Christology and soteriology:
* **The Incarnation and Humanity of Christ:** The use of homoiótēs in [[Philippians 2:7]] and [[Hebrews 4:15]] is fundamental to understanding the true humanity of Jesus Christ. It affirms that Christ genuinely shared in human nature, experiencing life as a human being, including temptation and suffering. This "likeness" was not a mere illusion or superficial resemblance but a real assumption of humanity. Crucially, the qualification "yet without sin" in [[Hebrews 4:15]] maintains His unique sinlessness, which is essential for His role as our perfect High Priest and atoning sacrifice.
* **Believer's Union with Christ:** In [[Romans 6:5]], homoiótēs describes the spiritual reality of a believer's identification with Christ's death and resurrection. Through baptism, believers are united with Christ in a "likeness" of His redemptive acts, signifying a spiritual death to sin and a resurrection to newness of life. This highlights the participatory nature of salvation and the profound transformation experienced by those united with Christ.
* **Typology and Redemptive History:** Homoiótēs is vital for understanding biblical typology. The "similitude of Adam's transgression" ([[Romans 5:14]]) and the "similitude of Melchizedek" ([[Hebrews 7:15]]) demonstrate God's consistent patterns throughout redemptive history. Old Testament figures and events prefigure or bear a "likeness" to New Testament realities, especially the person and work of Christ. This shows a divine continuity and progression, where the types find their ultimate fulfillment and surpassing glory in Christ.
* **The Pervasiveness of Sin:** The concept of sin "after the similitude of Adam's transgression" ([[Romans 5:14]]) underscores that even before the Law, sin was present and brought death, revealing the universal impact of Adam's fall and the inherent sinfulness of humanity, even if not expressed in the exact same manner.
### Summary
Homoiótēs (`{{G3665}}`) signifies resemblance, likeness, or similitude, emphasizing shared characteristics or a patterned correspondence rather than absolute identity. Its biblical usage is critically important for understanding the true humanity of Jesus Christ, who was "in the likeness of men" and tempted "like as we are," yet without sin, making Him the empathetic and perfect High Priest. The term also describes the believer's spiritual union with Christ, being "planted in the likeness of his death and resurrection," signifying a transformative participation in His saving work. Furthermore, homoiótēs illuminates biblical typology, showing how Old Testament figures or events bear a "similitude" to later New Testament realities, particularly Christ's work and person, while often highlighting a surpassing fulfillment in Him. The term thus underscores God's consistent patterns in salvation history, even as each divine act is unique and progressive.
TRV