Ekkehardt Mueller
According
to Gen 1:26-27 humanity was created in the image of God.
What does this precisely mean?
The
phrase “image of God” is found four times in the OT–Genesis
1:26, 27 and 9:6. In the Pentateuch the Hebrew term “image” occurs
also in Genesis 5:3 and in Numbers 33:22. Whereas Seth is son of Adam according
to his image (Gen 5:3), the text in Numbers talks about idolatrous images,
in which we are not interested right now.
In addition the term “likeness” is employed in Genesis
1:26; 5:1, 3, which may be a synonym. The LXX terms are eikon (Gen 1:26, 27;
5:1, 3; 9:6) and homoiosis (Gen 1:26).
The question is, what does the image of God stand for? Some
have suggested that the image refers to mental and spiritual capacities. Others
stress a physical resemblance. Still others connect the image of God to the
idea of being God’s
representative on earth. Yet others talk about the capacity to have a relationship
with God.[1] Since no definition is given of what the image of God means,
the context should be consulted.
The immediate context contains two blessings, namely Genesis
1:28 and 2:2-3. The first blessing seems to present the idea that humans become
God’s
representatives to rule over creation. However, they become involved in sin.
By mentioning nakedness Genesis 2:25 prepares for the fall. After their transgression
of God’s command, Adam and Eve realize that they are naked (Gen 3:11).
The term “sin” is used for the first time in Genesis 4. Genesis
3 and 4 are similar in structure insofar that a transgression occurs, God begins
an investigative process and a dialogue with the sinners, and then utters a
verdict. At the end of Genesis 4 those who live in sin have become quite perverted
and are hostile to God. But there is another line. Interestingly enough, the
divine blessing given to Adam and Eve in Gen 1:28 (and mentioned again in 5:2)
is to a certain extent repeated to Noah and his family (9:1, 7), Abraham and
Sarah (Gen 12:2-3; 17, 7, 15-16), Jacob (Gen 35:9-12), and Israel (Ex 1:7).[2]
Thus, it seems likely that the image of God primarily has to do with being
God’s representative as well as with standing in an intimate relationship
with God.[3] Adam, Noah, Abraham, Jacob, and Israel are therefore–in
a limited way–images of God, but the ideal is not reached in them because
they are affected by sin, and obviously it was sin that damaged the image of
God in humanity.
The image of God may also be explained somewhat by Genesis 5:1-3.
In verse 1 Adam is described as in the image of God. This image of God is found
in both genders who are blessed (verse 2). According to verse 3 Seth is the
image and likeness of Adam. Both words found in Genesis 1:26 occur here again
and remind us of that text. The two preceding verses (Gen 5:1-2) connect the
image of God with the fact that Seth is born in Adam’s image. Genesis
5:1-3 may therefore suggest that the image of God also includes a resemblance
of all human faculties and the entire human being with the Lord of the universe.
In the NT Jesus is presented as the ideal Israel–Matthew 2:15, 17. He
is called the “image of God” (2 Cor 4:4; Col 1:15). He is the
ideal image and at the same time “the radiance of his [the Father’s]
glory and the exact representation of his nature” (Heb 1:3). Believers
are becoming conformed to the image of Jesus (Rom 8:29) and transformed into
the image of the Lord (2 Cor 3:18).
_________________
[1]. See, Gordon J. Wenham, Genesis 1-15, Word Biblical
Commentary 1 (Waco: Word Books, 1987), 29-31.
[2]. See, Miguel Gutierrez, “‘L’homme
créé à l’image
de Dieu’ dans l’ensemble littéraire et canonique Genèse,
chapitres 1-11,” Th.D. dissertation, Université des Sciences Humaines
de Strasbourg, 1993.
[3]. The Sabbath blessing (Gen 2:2-3) is elaborated in various passages
in Exodus. The Sabbath clearly is linked to the relationship that God and his
human children enjoy. Furthermore, Gen 1-3 as well as the first Sabbath passage
seem to have a connection to the sanctuary (Gen 2:2 and Ex 39:43) which also
points to the divine-human relationship and may have a connection with the
issue of the image of God. See, Angel M. Rodríguez, “Genesis 1
and the Building of the Israelite Sanctuary,” Ministry, February
2002, 9-11; Angel M. Rodríguez, “Eden and the Israelite Sanctuary:
A Study in God’s Abiding Interest in Harmony and Restoration,” Ministry,
April 2002, 11-13, 30.
7/03
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