by Josh Liu

What is man? What are his origins? What is his purpose? These are important questions. Thankfully, the Bible provides answers. Scripture states that man was created in the image of God.

The “image of God” is an important aspect of biblical anthropology. Genesis 1:26-27 says:

Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” God created man in His own image, in the image of God He created him; male and female He created them.

Only man, no other created thing, has been described to be made in the “image” and “likeness” of God. While no direct definition of these terms is given, their meanings can be understood. Even after the Fall, man is still described to be made in the image of God (cf. Gen. 5:1-2). Sin and human depravity do not abolish the image of God in man. In fact, the image of God is the basis for condemning murder (cf. Gen. 9:6). The New Testament also refers to the image of God, specifically in the contexts of men’s and women’s roles and the sanctity of life (cf. 1 Cor. 11:7; James 3:9).

Wayne Grudem observes that when God says, “Let us make man in our image, after our likeness” (Gen. 1:26), God plans to make a creature similar to Himself. Both the Hebrew word for “image” (tselem) and the Hebrew word for “likeness” (demut) refer to something that is similar but not identical to the thing it represents or is an “image” of. The word “image” can also be used of something that represents something else. I think Grudem summarizes the biblical understanding of these words well:

When we realize that the Hebrew words for “image” and “likeness” simply informed the original readers that man was like God, and would in many ways represent God, much of the controversy over the meaning of “image of God” is seen to be a search for too narrow and too specific a meaning. When Scripture reports that God said, “Let us make man in our image, after our likeness” (Gen. 1:26), it simply would have meant to the original readers, “Let us make man to be like us and to represent us. Because “image” and “likeness” had these meanings, Scripture does not need to say something like, “The fact that man is in the image of God means that man is like God in the following ways: intellectual ability, moral purity, spiritual nature, dominion over the earth, creativity, ability to make ethical choices, and immortality [or some similar statement].” Such an explanation is unnecessary, not only because the terms had clear meanings, but also because no such list could do justice to the subject: the text only needs to affirm that man is like God, and the rest of Scripture fills in more details to explain this. In fact, as we read the rest of Scripture, we realize that a full understanding of man’s likeness to God would require a full understanding of who God is in his being and in his actions and a full understanding of who man is and what he does. The more we know about God and man the more similarities we will recognize, and the more fully we will understand what Scripture means when it says that man is in the image of God. The expression refers to every way in which man is like God. (Systematic Theology, 443)

What are some implications of this doctrine? There are specific aspects of our likeness to God that impacts how we live.

1. First, man, similar to God, rules. Man is said to rule, or dominate or have dominion, over creation twice in Gen. 1:26-28. Man is also commanded to subdue the earth, or to bring it into bondage. Eugene Merrill says, “man is created to reign in a manner that demonstrates his lordship, his domination (by force if necessary) over all creation” (“A Theology of the Pentateuch,” 15). God, who Himself rules over all creation (cf. Ps. 103:19), created His image-bearer to rule over the earth by Divine appointment (cf. Ps. 8:4-8). The concept of this appointed rulership is also reaffirmed for the servants of Christ who are His ambassadors (cf. 2 Cor. 5:20).
2. Second, since all men, male and female, are created in the image of God, every person has been created equal. Each person carries a special dignity and uniqueness from the rest of creation. Animals are not equal to human beings. Also, no particular ethnicity or gender is inherently superior to another. Thus, to murder or curse another human is an offense against God whose image each person bears (cf. Gen. 9:6; James 3:9).
3. Third, since man is like God and represents Him, man ultimately belongs to Him. Man is not ultimately independent and self-existing. He was created, and will always belong to the Creator. That which has been created cannot successfully rebel against its Creator (cf. Ps. 2; Rom. 9:20-21). So, every person is responsible and accountable to God (cf. Matt. 12:36). Also, each person is created for God’s purposes (cf. Is. 43:7). To disregard these implications will incur God’s wrath (cf. Rom. 1:18-23).

Why is this important? Being made in the image of God is truly foundational. It rejects the secular worldview.

1. First, it rejects the evolutionary theory. Man is not essentially an evolved complex animal. Man is not an image of animals. So the quest for a common ancestor to trace back to the progenitor of life is completely baseless and a futile search.
2. Second, man as an image-bearer rejects the arguments, beliefs, and lobbying of animal activists (i.e. that animals deserve the same inalienable rights as humans). While Scripture does not condone the abuse of animals, man is above the animal kingdom. Animals do not share the same dignity and value as humans. While there are physiological similarities between humans and animals, animals ultimately lack the image of God (along with human intellect, values, relationships, etc.). Some animals may demonstrate some extent of “intelligence,” but they cannot demonstrate true rationality, consciousness, imagination, and complex language (e.g. written), all reflective of God. Animals do not make plans in their hearts as man does. Animals do not express the full range of emotions as man (and God). Animals do not discern morality.
3. Third, the image of God upholds the sanctity of life. Abortion, euthanasia, and assisted suicide ultimately conclude that life is negotiable. Life does not belong to the individual, but to God whose image he/she bears.

What are the applications of being made in the image of God?

1. First, your individual worth begins with who God is (cf. Ps. 139:1-24). Instead of focusing on improving yourself or lifting up your self-esteem, pursue Christ-likeness who is the perfect image of God (cf. Col. 1:15; Heb. 1:3; 2 Cor. 3:18; Rom. 8:29).
2. Second, our purpose in life must revolve around the worship and glory of God (cf. Is. 43:7; 1 Cor. 10:31).
3. Third, our functions and roles in life are determined by God (cf. 1 Cor. 11:1ff; Eph. 4-6). Living out our roles faithfully glorifies God and reflects the differing roles between the Persons of the Godhead.
4. Fourth, show compassion and kindness to all for each person bears the image of God.