The Bible specifically states in both Testaments that human beings are made in the image of God (Gen. 1:26, 27; 5:1, and 9:6; 1 Cor. 11:7; Col. 3:10; and James 3:9). Even though explicit statements concerning God’s image in man (imago dei) are sparse, to overstate the significance of this image for biblical understanding would be difficult. The image directly relates to the doctrines of creation, sin, salvation, and the eternal state, as well as establishes the grounds for human flourishing.
Human beings created in the image of God simply means that God made man to be like Himself in some ways. Since the Bible nowhere indicates the precise content of this image, understandably, various suggestions have been offered.
— What Does It Mean?
Most often suggested is that the image involves some characteristic, some quality embedded in human nature — the most common being man’s ability to reason and to act morally. Like God, and unlike animals, humans make rational and moral distinctions.
Other theologians have argued that the image of God is man’s ability to establish relationships with God and with other human beings. Biblical justification for this position is found in Genesis 1:27b — “… in the image of God He created him; male and female He created them.”
Immediately upon indicating that God created human beings in His own image, the text states that He created them male and female — implying that the image is relational. Just as the triune God is a social being, relating to Himself and to human beings, likewise is man.
Still other theologians have suggested that the imago dei is functional — something that human beings do. They are co-regents with God over creation. Biblical support is found in Genesis 1:26a:
“Then God said, ‘Let us make man in our image, after our likeness’.”
The next statement associates the image with man’s dominion: “And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth” (26b).
— Has Sin Erased the Imago Dei?
Arguably, the best method of establishing the content of the image is to read the Bible and note the various ways that man is like God. This approach incorporates all three of the above suggestions and more. Since man thinks in rational and moral categories, he is uniquely equipped to fulfill God’s purposes of establishing relationships and to be stewards of God’s creation while fulfilling the two great commandments of loving God and other people.
The Bible’s robust doctrine of sin — the Fall and mankind’s subsequent total depravity — has influenced some theologians to conclude that humans no longer bear the image of God. This view encounters two problems. First and foremost, the Bible attests otherwise. Unquestionably, the pristine image originally in Adam has been marred, defaced, and distorted. Yet, both testaments use God’s image in man to make practical, ethical claims.
In Genesis 9:6, the Bible requires capital punishment for murderers because the victim was created in God’s image. God sees the murder of the image bearer as an attack on Himself. James appeals to the image of God in man to condemn humans cursing other humans (James 3:9).
A second problem raised by denying that fallen humanity possesses the divine image is that this condition effectively precludes humanity’s uniqueness. Revealing that He created human beings in His image was one of the
methods God used to distinguish humans from animals. If the image is lost, man ceases to be human altogether.
After the Fall, humans remain related to and accountable to God, although outside of Christ the relationship is one of judgment. They still form human relationships, albeit negatively affected by sin. They still serve as God’s vice-regents, although imperfectly. They still think in rational and moral categories, although their thoughts and actions consistently defy their Creator’s character and commands. In essence, even in their fallen state, humans remain uniquely human.
— Distorted, Not Erased, Being Restored by Grace
The distortion of the divine image is not God’s final word. In God’s process of redeeming His people, the divine image is renewed. God’s goal in salvation is to bring His people to possess the image of Christ, who is the perfect image of God:
“For those whom He foreknew He also
predestined to be conformed to the
image of His Son” (Rom. 8:29a).
Whereas the original image was lost in an instant, the renewal of the image is a process involving the believer’s sanctification and glorification. The restoration process begins at regeneration and justification, progresses throughout the believer’s life, and reaches perfection in the life beyond.
At regeneration, God brings the sinner to life. In sanctification, the believer grows to become more like Christ. Paul associated this process of sanctification with the renewal of the image: “… seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator” (Col. 3:9b). The progressive nature of the image restoration also is affirmed in 2 Corinthians 3:18a: “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another.”
At glorification, when believers are given their resurrected bodies, the process of image restoration will be complete. “Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Cor. 15:49).
Through the redemptive work of Christ, believers are restored to a more complete reflection of God’s image, anticipating the eschatological hope. With the coming of the new heavens and the new earth, believers will worship God supremely, serve Him perfectly, love others sincerely, and rule with God productively.
— Walter Johnson is a recently retired dean of the College of Christian Studies at North Greenville University, where he taught and served for 32 years.