Lark Murry

The Image of God (Gen 1:26-28)

Introduction
The creation of mankind was so unique from all creations but then the Old Testament does not
say much about the image of God. In fact, the concept is dealt with explicitly in only three
passages, all of them from the Book of Genesis: 1:26-27; 5:1-3; and 9:6. One could also think of
Psalm 8 as describing what man's creation in God's image means, the phrase "image of God" in
Hebrew word 8
, translate. Selem Elohim. Genesis 1:26-28 is the first passages that began
to mention Gods image whom He created mankind with His own image. Basing on this
passages many scholars gave their various notions towards the image of God in mankind in their
views.
They argued that the Gods image in Adam1 is in one particular attribute, character, or function.
No doubt for what they have said or contributed in regard to the image of God in mankind. But
in a meanwhile on the other hand we should also understand that God is not limited or the image
of God in humankind is not limited to any particular one viz characteristic, attribute, or function,
(soul, body, spirit, heart), but combines in all. Keeping in mind of this notions, in the following
discussion we will be digging deeper to demonstrate evidence. Therefore paper will be dealing
different kinds of approaches to support what paper will be proving, and also evaluating others
notions by arguing as it is mentioned above that Gods image in mankind is not limited in one
particular, but then combine all.

The Hebrew term adam is a masculine noun that can be understood to mean "man" in reference to an adult male, or
"humankind" in reference to the human species encompassing both male and female. From the clear incorporation of
male and female in adam from 1:27, adam will be understood in this study to mean humanity, or humankind,
encompassing, without exclusion or emphasis of one or another, both male and female. The proper and unitalicized
name "Adam" will be used when the first male is to be recognized as distinguished from the original human pair.

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i.

Who is God?

In Psalm 96 declared that God as the creator of all the earth. God who speak and acts.2 From the
very beginning the world as a whole, YHWH was founder formed and giver. For Israels
ancestors YHWH was the Father, leader and covenanter. At the event of Exodus Yhwh was
warrior.3 In the Ancient Near East the term el (l))
) is very common God is one real God, but the
expression was to the God of Israel.4 The most ancient traditions declare that God was first know
to Israel under the personal name Jehovah, Yahweh (YHWH), Adhonay, El, or Elohim ()
.
The Hebrew people come to regard Him when they were delivered from Egypt and the conquest
of Canaan. God was their king, who ruled over them.5 But on the other hand this term was
usually vividly used in the era of postexile, mostly Moses had used El and Yahweh.6
God is the Holy one (Lev 19:1), the majestic one and can be sworn by his holiness (Amos 4:2).
God is a living God, the God of life (Ps. 42:2) and that what Yahweh is different from other
gods. And as the living God, God speaks and acts where other gods have on witnesses to their
living because their witnesses no acts and speaks to witness (Is 44:9-11).7 When Yhwh spoke to
Moses He witness Himself I Am the God of your father, the God of Abraham, the God of Isaac,
and the God of Jacob.____ I AM WHO I AM. (Ex 3: 6, 14)8
God is the only creator in the beginning God created the heaven and the earth (Gen 1:1). Everything in
the world, God had brought into being (Is 45:12, 18), for instance God formed mountains, wind, planets,
and starts (Is 40:26). God is unique God, the great king of all gods (Ps 95:3) and eternal God (Is 40:28)
the God of age, the lasting God, the permanent God.9 God is the God of goodness, and His goodness is

2
Rolf P. Knierim, The Task of Old Testament Theology, (Grand Rapids, Michigan: Zondervan Publishing co, 1995),
319.
3
John Goldingay, Old Testament Theology; Israel Faith, (Downers Grove, Illinois: IVP Academic Press, 2006), 212.
4
Merrill F. Unger, God Nelsons Expository Dictionary of the Old Testament, (Nashville: Thomas Nelson
Publishing, 1980), 157.
5
Dr. James Orr. God The International Standard Bible Encyclopedia, (Chicago: The Howard Severance Co.
1915)
6
R. Laird Harris, Theological Wordbook of the Old Testament. Vol. 1. (Chicago: Moody Press, 1980), 43.
7
Robert L. Hubbard, Jr, Studies in Old Testament Theology (Dallas, London: Word Publishing, 1992), 91.
8
Christopher B. Kaiser, Doctrine of God; A Historical Survey, (Westchester, Illinois: Crossway Books Publishers,
1982), 1-2.
9
John Goldingay, 32-6.

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seen in his giving of four gifts to Israel Law (Deu. 6:24), Land (9:4-5; 17:18; 2:5-10), prophets (18:22),
and priest (18:6-7).10

According to first chapter of Genesis 1:26 most scholar argued that the usage of the word us is
plural like God (Elohim). The same phrase is repeated in the chapter 3:22, when man fall into
sin of knowing of good and evil man has now become like one of us, knowing good and evil,
(3:22) come let us go down and confuse their language (11:7).11
ii.

Definition of Image

According to Merriam-Webster Dictionary image" is something similar or a reproduction or

imitation of the form of a person or things. Image as an object of idolatrous worship (Deu 9:12;
Exo 23:24; 20:4).12 The image according to New Bible Dictionary, the term image is donates a
material representation usually of a deity.13 In a meanwhile according to the International
Standard Bible Encyclopedia defined as copy that God is the true original and man is the copy.
God Created man in His own image (Gen 1:27).14
The Image of God as Representation. The imago of God is that the term describes people as
Gods representatives on earth. This view does not focus as much on Gods relationship to
people, as it does peoples relationship to others. Advocates emphasize the transcendence of God
over people, thus making a special need for His continued presence on the earth. God meets this
need through giving people the imago of God.15
iii.

Man Created in Gods Image

The Old Testament revelation of Gods image in mankind offers particularly in two account of
how mankind was formed (Gen 1:26-27; 2:4-7).16 The concept of the image (Selem) is used
seventeen times in the Old Testament and out of the first book of the Bible used four times in the
phrase image of God (1:26, 27; 9:6). In the books of Number 33:52; 2 Kings 11:18; 2 Chron
23:17; Ezek 7:20; 16:17 Amos 5:26 these six passages referred to idols which is physically
10

Ibid, 506.
Bruce K. Waltke, An Old Testament Theology, (Grand Rapids, Michigan: Zondervan Publishing, 2007), 212-4.
12
Image Merriam-Webster Dictionary, (Fogware Publishing, art Software, 2008)
13
R.P. Martin, Image New Bible Dictionary, 2nd Edit by J. D. Douglas, (England: Inter-Varsity, 1982), 507-8.
14
, Image The International Standard Bible Encyclopedia, Edit by Roland K. Harrison, (Grand Rapids, Michigan:
William B. Eerdmans Publishing Co., 1982), 803.
15
Article Image of God ReligionFacts.com. 10 Nov. 2015. Web. Accessed 26 Sep. 2016. <www.religionfact.com
16
Ludwig Kohler, Old Testament Theology, (Philadelphia: The Westminster Press, 1957), 131.
11

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representation of other gods. Three refer to the physical representation of tumors and rats which
we find in the book of 1 Sam 6:5 and another two is refer figuratively to transitory image (Ps
39:6; 73:20), and one refer to a painting (Ezek 23:14). Most of the time Selem refers to a physical
image having a formed body which is translated as image of God.17
The word image of God (Semel) is originated in the narrative of the first chapter of Genesis. The
narrative which developed in a way that proceeds from the most general (the heaven and the
earth) to the most specific.18 Adam (humankind) are said to have been created in the image or
likeness of God, which we see very crystal in Genesis (1:26). Genesis 1:26 is strongly introduced
the account of humanitys creation with Gods image, let us make a man in our image.19
God formed man out of the dust of the ground, He breathed into the nostrils the breath of life and
man becomes a living being.20 The dignity of humankind and his unique positions in creation are
marked by the image of God21 and that symbols was carry on to every person (Job 10:8-9).22 The
phrase and the formulation of forming man was very unique to the creation of humanity from all
the creatures. Because humans are not compared to other creatures rather compared to God
himself and that He made by His own image (Ps. 100:3; 103:14; Ecc. 7:29; 12:7; Isa. 64:8; Mal.
2:10, 15).23 The phrase image suggests a participation in the power of the unit which is
represented by the image. In other words humankind has a share in the attributes and power of
the entity which it represents. This means connection which goes beyond the physical and the
intellectual, similarities and ties humanity to the metaphysical force which it represent. Therefore
mankind is the representation of God.24

17

Bruce K. Waltke, 215-6.

E. H. Merrill, Image of God Dictionary of the Old Testament; Pentateuch, Edit. David W. Baker,
(Secunderabad: OM Publishing, 2003), 443.
19
Edward M. Curtis, Image of God The Anchor Bible Dictionary, Vol. 3 H-J, Edit by David Noel Freedman,
(New York: Doubleday, 1992), 389.
20
Henry M. Morris, The Genesis Record, (Grand Rapids, Michigan: Baker Book House, 2000), 85.
21
Bill T. Arnold, Encountering The Old Testament; A Christian Survey. Second Edition, (Grand Rapids, Michigan:
Baker Academic, 2008), 80.
22
Bruce K. Waltke, 254.
23
E. H. Merrill.
24
John Roskoski PhD, A Biblical Model of Human Dignity: Based on the Image of God and the Incarnation, in
Associates for Biblical Research, Oct 23 2003. 3.
18

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iv.

What is Gods purpose for Man?

"Then God said, Let us make man in our image, after our likeness; and let them have dominion
over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth,
and over every creeping thing that creeps upon the earth (Gen 1:26-28). So God created man in
his own image.25 Man was created by God in his image for Gods joy and glory, and exists only
in the context of God.26 When God created man and woman by His own image He didnt keep as
it is, but God gave the authority to rule over all creatures. Their responsibilities was to take care,
to protect it.27 After the account of beginning, Gods commission towards humanity was to
control the world on Gods behalf (Ps 8:5-8). Human beings were created little less than angels,
but human beings were put in a position of Godlike authority in the world, so more likely they
are little less than God crowned with a share in Gods glory and honor.28.
Mans role as ruler of the earth is established by Gods creation as His image (1:27).29 Also man
race is changed with the responsibility of filling the earth having dominion over it, and
everything on it.30 So then human dominion over the rest of the creation is to be reflected Gods
own kingship.31 In a meanwhile on the other hand, mankind was created as the living image of
God in a close relationship with Him and like.32 We see that the image of God is not a license for
abuse based on arrogant supremacy, but then it is a pattern that commits us to humble reflection
of the character of God.33
v.

Discussion of the Scholars Views

The image of God is debatable and many scholars had been arguing to find out solid statement,
but till date there is no such statement that complete the full meaning of Gods image in

25

Lambert Dolphin, Originated February 27, 1991, revised July 16, 1994, and April 12, 1995. November 10, 2000.
July 11, 2001. October 9, 2003. May 17, 2004. September 9, 2007. http://www.ldolphin.org/image.html
26
John Rendle Short, According to the Bible the first man was perfect, made in the image of God in Article
Genesis, Originally Published in Creation 4, no 1 (March 1982): 21-29.
27
R.P. Martin
28
John Goldingay, 520.
29
R.P. Martin
30
Bruce K. Waltke, An Old Testament Theology, (Grand Rapids, Michigan: Zondervan Publishing, 2007), 530-1.
31
Bill T. Arnold, Encountering The Old Testament.
32
Henri Blocher, In the Beginning, (England: InterVarsity Press, 1984), 90.
33
Charles Sherlock, The Doctrine of Humanity; Contours of Christian Theology, (Downers Grove, Illinois:
Intervarsity Press, 1996), 34-5.

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mankind. There are the scholars who argued on the image of God in mankind in their point of
views.
1. Karl Barth
Karl Barth argued from the particular passages of Genesis 1:26-7 that Gods image had gifted to
humanity with the ability to have social interaction with him and each other as male and female,
but on the other hand he went too far which he continue argued that the image of God is a matter
of relationship refers to human sexuality.34 Barths emphasis on male and female leads him
to stress the component of relationship in the imago of God. The aspect of relationship includes
men and women with each other, as well as people in communion with God. Each individual
bears the image of God apart from complement.35
2. Gerhard Von Rad
According to Von, God has a corporeal form. In the image of God applies that Adam is
theomorphic meaning having the form of God, but since God is spirit, not only flesh and blood,
in the image of God entails that the human kinds represent God. Man was created to mirror God
and to represent God. The human physical reflect God does he who implanted the ear not hear?
Does he who formed the eye not see? (Ps 94:9). Human being reflect Gods being as a person
for like God, intellect, sensibility, volition, and a sense of a moral law and self-identity.36 The
image of God is primarily concerned with the human body, but does not means that it exclude
the spiritual.37
3. John Calvin
To Calvin, the image of God exists in the soul: For although Gods glory shines forth in the
outer man, yet there is no doubt that the proper seat of his image is in the soul. While the soul is
the central part of the image, Calvin asserts that no part of an individual is untouched by the
image of God.38

34

Christopher J. H. Wright, Old Testament Ethics for the People of God, (England: InterVarsity Press, 2004), 121.
Henri Blocher, 81.
36
Bruce K. Waltke, 216-7.
37
Claus Westermann, Genesis 1-11; A Commentary, (Minneapolis: Augsburg Publishing House, 1984), 149.
38
Article Image of God ReligionFacts.com. 10 Nov. 2015. Web. Accessed 26 Sep. 2016. <www.religionfact.com
35

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4. Koening J.
For Koenig, the idea has double modifying phrase, "in our image, after our likeness," requires
closer study. It is in the last analysis nothing more than a phrase which aims to assert with
emphasis the idea that man is to be closely patterned after his Maker. This feature in mans being
is a second mode of setting forth prominently the singular dignity of man: Man is not only made
after the deliberate plan and purpose of God but is also very definitely patterned after Him.39
In making both phrases practically result in an idea which is one composite whole are not erasing
the distinction between the terms. "Image" is for the word Selem whose root means "to carve" or
"to cut off." We cannot go so far as to apply this idea to the physical similarity of man with God,
as some have. But, at least the term refers to more concrete similarity, whereas the second word
demiuth, "likeness," refers more to similarity in the abstract or in the ideal.40
He lists the following items as belonging to the outward side of the divine image:
i.

mans countenance which directs his gaze upwards

ii.

A capacity for varying facial expressions

iii.

A sense of shame expressing itself in the blush of man

iv.

A speech. It cannot be denied that all these are physical features which are noticeably
absent in all animals.

To the inner side of the divine image the same author assigns the following items:
i.

On the material side of mans inner make-up stands immortality

ii.

On the intellectual side is self-consciousness, reason

iii.

On the voluntative moral side is the ability to discern good and evil, the freedom of
the will, conscience, and the right use of his moral capacities.

5. Thomas Aquinas
According to Aquinas, he said that the image of God exists in a persons intellect or reason.
Intellect, in his assertion, is a persons most God-like quality. Because less rationale creatures,
39

Leupold, Herbert Carl, Christian Classics Ethereal Library; Exposition of Genesis (Grand Rapids, Michigan:
Christian Classics Ethereal Library, 1942), 52-4.
40
Ibid.

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like animals, were not created with a mind that has the abilities of a humans, they do not have
the image of God. On the other hand, Aquinas teaches that the minds of angels are better than
humans, so they have the image of God more so than people.41
6. Niebuhr
According to Niebuhr, the image of God in mankind is view as Image of God in mankind
emphasis the height of self- transcendence in spiritual structure. Image of God man as a unity
of Godlikeness and creatureliness. Therefore whoever refuses to confess the Creator God in the
sense of recognizing mans dependence as necessary for human fulfillment has a wholly wrong
concept of man. Because man was created by God for communion with God and His fellowman.
Therefore God therefore wills that man is not to be satisfied in himself because he then would
incapable of relatedness in love.42
vi.

What is the Image of God in Man?

In the era of creation account God created all creatures according to their kind (1:21, 24). But
then the phrase image of God used very unique with the reference to human beings and so set
them apart from the other creatures. 43 In Gen 1:26 the phrase was used over again and again so
do even in Gen 9:6. So what could be the real notion that God created mankind in His image in
human being? Is it physical (body, flesh), spirit, soul, and heart.44
a. Physical (Flesh, Body)

The word flesh or physical (in Hebrew Basar) is used 270 times in the Old Testament. It
designates the corporeal substance of a living human being and animals with emphasis on
the visual and graphic. But to some extant sometime the term Basar occurs with more
specific bodily parts; bone (Job 6:12), skin which is used 46 times in the book of

41
Article Image of God Dr. Sawsan M. Al Bitar, A Critical Analysis of Thomas Aqunas Doctrine of the Image of
God, (Damacus University Journal vol 19.N0 (3+4), 2003.
42
Hans Hofmann, The Theology of Reinhold Neibuhr, (New York: Charles Scribners Sons press, 1956), 153-6.
43
Bruce K. Waltke, An Old Testament Theology, (Grand Rapids, Michigan: Zondervan Publishing, 2007), 215.
44
Cambron, Mark G. Bible Doctrines, (Bible software)

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Leviticus.45 Humankinds body had been completely formed equipped with nostrils,
lungs, and the entire breathing apparatus as well as bones and organs.46
Here sometimes the human body is something that makes the human creaturely, and not
necessarily something that constitutes a distinction. Animals and humans have bodies that
show aspects of common design. While unique in their own way, both humans and
animals can have such features as eyes, noses, legs, and arms that point to our common
Creator. It is the unique creation of mankind in the image of God that distinguishes us
from all other creatures.47 God designed mankind with flesh that can feels. In the fifth
book of the Bible it is mention that flesh hath heard the voice of God speaking out of
midst of the fire and lived (Deu 5:26) and it shows that flesh means man.48
In the era of Yahwehs creation account of the women from one of the mans ribs (Gen
2:21) talk about flesh (basar) as a piece of flesh belonging to the human.49 The design of
human flesh stand before God and live (Deu 5:26), if I trust in God what can flesh do to
me (Ps 56:4). As with the spirit a flesh (body) depends on the Lord for strength (Job
34:14-5). Isaiah declares that all the flesh is grass____the grass withers____but the word
of our God will stand for ever (Is 40:6, 8), because the flesh is the physical form of
living.50
b. Spirit
The word Spirit ( Ruah) occurs 378 times in the Hebrew Old Testament.51 The spirit, the
breath of God is in a human being, and indeed it is the spirit of God that makes a Adam by giving
them life (Gen 2:7; Job 32:8; Is 42:5; Ezek 37:1-7). The spirit within a human being fills with
Gods breath. Yhwhs spirit works tremendously through people in enabling them to deliver
Israel because it was the dynamic of the original act of liberating creation. Yhwhs spirit is the

45

Bruce K. Waltke, 224.

Henry M. Morris, The Genesis Record.
47
Steve Ham, https://answersingenesis.org/genesis/what-is-image-of-god/ Accessed on 25 Sep 2016.
48
Hans Hofmann, 136.
49
Hans Walter Wolff, Anthropology of the Old Testament, (Philadelphia: Fortress Press, 1974), 27-8.
50
William Dyrness, Themes in Old Testament Theology, (Downers Grove, Illinois: Intervarsity Press, 1977), 87-88.
51
Bruce K. Waltke
46

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bringer of new life because it was the bringer of life in the first place. And the face that Gods
spirit is breathed into human beings through creation.52
And that is how the spirit sustain human being in infirmity (Prov 18:14), for the sprit while it
suggests strength and also points out lamentation. It is God who gives this spirit and when he
takes it back the person return to the dust (Job 34:14-5; Ps 104:29-30) in these show vivid picture
that the persons spirit and Gods are all but inseparable. Spirit is used of God to indicate His
great power. It is by His spirit (breath) the earth was formed By the word of the LORD the
heavens were made, and by the breath of his mouth all their host (Ps 33:6). When the spirit of
the Lord came to Ezeiekl he is given the words to speak And the Spirit of the LORD fell upon
me, and he said to me, Say, Thus says the LORD: So you think, O house of Israel. For I know
the things that come into your mind(Ek 11:5).53
Most of these case the spirit means the power that will supplement those power making up what
is lacking And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and
understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the
LORD(Is 11:2). So when Pharaoh is looking for a man in whom is the Spirit of God (Gen
41:38) he is looking for a man who is wise whose human abilities are undiminished.54 Old
Testament has very clear evidence that only a person know God and receive strength (spirit)
from Him can they be full human. Here is a metaphor of David that he had good relationship
with God because God put a firm spirit within him (Ps 51:10). The spirit which lives in human is
form God that strengthen mankind.55
c. Soul
The term soul is originated from Hebrew word Nepes ( ) which is translated soul in English,
which is occurred 754 times. In the Old Testament soul (Nepes) refers to passionate drives and
appetites of all berating creation (Ps 6:30; 10:3; Is 5:14). This particular word term is frequently
used with words denoting yearning (Deu 12:20; Prov 13:19).56 In the Old Testament term the

52

John Goldingay, Old Testament Theology; Israel Faith, ((Downers Grove, Illinois: IVP Academic Press, 2006),
553-4.
53
William Dyrness, Themes in Old Testament Theology, 86
54
Ibid.
55
Ibid.
56
Bruce K. Waltke, 244.

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word vP##n# has a great variety of meaning. Man became a living soul (vP##n)#) and God made this soul
(Jer 38:16).57

Very clearly Genesis mentioned that God breathed into man and becomes a living soul then the
LORD God formed the man of dust from the ground and breathed into his nostrils the breath of
life, and the man became a living creature (Gen 2:7). It comes from God and is in constant need
of refreshing physical life. And therefore humans are enthusiastic, thirsty for life and vitality, a
life that cannot come from the creation alone. Human life suggests that deeper hunger for
fellowship with God as a hart longs for flowing streams, so longs my soul longs for thee O
God (Ps 42:1).58 My soul within you (Job 30:16), that my soul may bless thee (Deut 24:7).
d. Heart
In the Old Testament the phrase leb59 is the most important and common term for a mankind. It
occurred 850 times in all the form and almost it is referred to humankind. The heart is the
biblical anthropology controls of the body and its facial expressions A glad heart makes a
cheerful face, but by sorrow of heart the spirit is crushed (Pro 15:13), its tongue (12:23; 15:28),
and all its other faculties (4:23-27; 6:16-19). When Nabels heart was died his body became like
stone,60 but he lived another ten days. Obviously it is his emotions and not his physical heart that
was affected. In the prophetic book prophet Hosea declared that to tear out the heart (13:8),
shows more literal meaning and also see in the book 2 Kings 9:24 heart is clearly intended.61
For the Hebrews people the more important was the anatomical reference was the place of the
heart in a persons being. It lay at the deepest level of feelings and registered the most profound
responses to life. Psalmist recorded that when the heart is faint, a person is at his lowest point (Ps
61:2), clearly this is the deepest level of human needs (Ps 25:17).62 The Egyptian Memphite
theology says;

57

Ludwig Kohler, Old Testament Theology, 143.

William Dyrness, 85-6.
59
Leb is a Hebrew word which is translated heart in English
60
Bruce K. Waltke, An Old Testament Theology, 225.
61
William Dyrness, Themes in Old Testament Theology, 89.
62
Ibid.
58

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it is so that the heart and tongue have power over all members.the heart thinks everything that it
wills and the tongue commands all that it wills.63

The heart is focus of the personal life, the reasoning, responding, and feels all modes of desire
from the lowest physical forms, example like hunger and thirst and up to the highest spiritual
forms. Proverbs vividly warns the son against allowing his heart to covet the adulteress beauty
(6:25), so do against envying sinners (23:17). 64 Proverbs continues says that the discerning
hearts seeks knowledge (15:14). This shows that the bent of the heart determines its decisions
and thus the persons actions (Ex 14:5; 35:21; 1 Kings 12:27). Likewise on the other hand, the
stage of morally persuasive applies to accepts wisdom to bend the heart spiritual condition (Prov
2:10; 3:1; 7:3; 23:12; 24:32). Who can understand it, the heart is deceitful above of all things and
even beyond (Jer 17:9; Pro 22:15; Ecc 9:3).
vii.

Critical Analysis

We are now in a position to ask what the author of Genesis 1:26, 27; 5:1, 2; and 9:6 really
intended to convey about the image of God in man to the context of Genesis one. What features
of the creation narrative are unique to man? According to the account of creation era Man is the
final creation, only man is stated as being in the image of God. And also which had given
authority to rule over all creatures. So now, since mankind was unique from the creation, what
could be the image of God in mankind? Basing on creation account in Genesis many scholars
debates and view image of God in mankind in their own understanding. Karl Barth challenged
the biblical anthropology of scholars like Calvin, and Aquinas. He did not hold that the image of
God was something that was in people, like the soul, as Calvin did, but it is something that
people are. He reasoned that people were created as men and women whose purpose is to be in
communion with one another.
For better understanding we could say that Man was the final creation gives rise to such
statements as Man is the crown of creation, the end toward which it was all directed. God
chooses to introduce Himself to His creation by making a species in His own image. Rather than
describing Himself, God chooses to introduce Himself to creation through the display of
humankind. This account of His creative effort is created to know God and to be in relationship
63
64

Bruce K. Waltke, An Old Testament Theology, 225.

William Dyrness, Themes in Old Testament Theology, 91.

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with Him. And it is very vivid that the full creation account of Gen. 1 and 2, the creatures was
created to be in relationship with the Divine. The form of the image and likeness of God is the
complete human being. The image of God in humankind is not limited to any particular one viz
characteristic, attribute, or function, but combines all the above.
Mankind may be like God in the sense that he has the capacities of reason, intellect, selfconscience and personality, but they do not establish humankind's likeness of God. The human
being certainly has a corporeal structure, but it is not definitive of God's image. The image and
likeness of God cannot be limited to any characteristic of the human being, but must be
understood as the definitive essence of who humankind is. The human being, by definition, in its
most foundational essence, is the image and likeness of the Almighty and intangible God.
The male and female are God's representative to all creation. If the image of God were to be
removed, mankind would be no more than an animal. The image and likeness of God is what
makes adam. To appreciate fully the image of God in adam, one must consider the unified ideas
of humankind's form and function. It is, however, entirely insufficient to limit the functional
imaging of God to the assignment to rule and subdue all creation. Human dominion is an element
of imaging God, but to make it the primary or exclusive aspect oversimplifies the issue by
elevating one aspect of human nature and ignoring the clear emphasis in scripture to others.
The accurate understanding of humankind's functional imaging of God is that the human is
primarily a relational being at every level of existence. We can see the three relationships
introduced in Gen. 1:26-27, and later developed in chapter 2, are humankind in relationship to
God, creation, and each other as male and female. These three relationships demonstrate the very
essence of who humankind is. The human being is uniquely able to be in fellowship and
communication with God. The relationship with creation both gives humankind a place of
dominion and incorporates the rest of God's creation into His covenant with humanity.
Finally, adam is designed as male and female with a deep and intimate unity with one another.
Through these three relationships we discover the functional element of the image of God in
humankind. Therefore, the likeness of the image of God in adam is understood to be the holistic
human being as displayed in relational fellowship with God, dominion over creation, and
intimate union with each other as male and female. This explanation can only be understood in

Lark Murry
the unified context of Gen. 1 and 2, as well as keeping in mind the perspective of scripture as a
whole.
From understanding what the image of God is, one can then understand something about God
Himself. One learns that God Himself is relational, seeking to have relationship with the human
being. He too has a kingdom in which humankind is invited to live and work.
Conclusion
The image of God in man is debatable, but now as we have argued by bringing different notions
the following conclusions may be drawn from the foregoing discussion: That man is in the image
of God means that man as a whole person, both physically and spiritually, for God image is not
limited in one thing. When we fully grasp what it means to bear God's image, we reflect God's
creative, spiritual, intelligent, communicative, relational, moral, and purposeful capacities.
Furthermore, though all humans possess these godlike capacities, every mankind has the
potential to express them distinctively, because God's image has been imprinted uniquely on
each of us. However further we are not told and we dont see in the Bible what it really mean or
the nature of this image or likeness is. But it is very clear that every individual of mankind bear
Gods image. And as a result of this image in us, we can have communicate God, we have
dominion over all the earth and we have a right to live out our days upon the earth. So for now
beyond this teaching about the image of God in man the Old Testament is silent. But on the other
hand you can still argue with it.

Lark Murry
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______Image The International Standard Bible Encyclopedia, Edit by Roland K. Harrison.
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