The Image of God
Humanity as God's image and forbidden physical idols.
AI-generated artistic depiction (no historical imagery exists)
The 'Image of God' is a concept that appears in two distinct senses across the passages. First, it describes the original creation of humanity: God made man in His own image, male and female (Genesis 1:27), and gave them dominion over the earth (Genesis 1:26). This image is also the basis for the sanctity of human life, as shedding man's blood is forbidden because God made man in His image (Genesis 9:6). Second, the term 'image' refers to physical idols or representations of deities, which are repeatedly condemned and ordered to be destroyed (Exodus 20:4, Leviticus 26:1, Deuteronomy 5:8).
Lore & Background
In the creation account, God declares His intention to make man in 'our image, after our likeness' (Genesis 1:26), and then enacts this, creating them male and female (Genesis 1:27). This divine image is not merely a spiritual concept but carries ethical weight: after the flood, the command against murder is grounded in the fact that God made man in His own image (Genesis 9:6). The image is also passed down through human generation, as Adam begot Seth 'in his own likeness, after his image' (Genesis 5:3). A separate strand of passages uses 'image' to denote physical idols. Rachel steals her father Laban's 'images' (Genesis 31:19), which are small household gods she hides (Genesis 31:34-35). The Law repeatedly forbids making any 'graven image' or 'likeness' of anything in heaven, earth, or water (Exodus 20:4, Deuteronomy 5:8), and commands the destruction of the images of other nations (Exodus 23:24, Exodus 34:13, Deuteronomy 7:5, Deuteronomy 12:3). These images are called an 'abomination' (Deuteronomy 7:25, Deuteronomy 27:15). In the New Testament, Colossians 1:15 applies the 'image' language to Christ, calling Him 'the image of the invisible God.' This passage does not directly connect to the Genesis creation of humanity in God's image, but it uses the same terminology to describe Christ's relationship to God.
Reader's Guide
The passages portray the 'Image of God' in two primary, contrasting ways. On one hand, it is a positive, foundational attribute of humanity: God intentionally creates humans in His own image (Genesis 1:27), giving them a unique status and responsibility over creation (Genesis 1:26). This image is not lost after the fall, as it is still invoked to protect human life (Genesis 9:6) and is transmitted from Adam to Seth (Genesis 5:3). The image is thus inherent and enduring. On the other hand, the term 'image' is used for physical idols that represent false gods. These are consistently forbidden (Exodus 20:4, Leviticus 26:1, Deuteronomy 4:16) and must be destroyed (Exodus 23:24, Deuteronomy 7:5). The narrative of Rachel stealing Laban's images (Genesis 31:19, 34-35) shows that such objects were tangible and could be hidden. The Law treats making or possessing these images as a serious sin, a corruption of the covenant (Deuteronomy 4:23-25). Colossians 1:15 introduces a third use: Christ as the image of God. This passage does not explain how this relates to humanity being made in God's image, but it applies the same Greek term to Jesus. The passages do not reconcile these uses, leaving the relationship between human image-bearing and Christ as the image open to interpretation.
Did You Know?
- The first use of 'image' in the passages is for humanity itself, not for a physical object (Genesis 1:27).
- The command against murder is directly tied to humanity being made in God's image (Genesis 9:6).
- Rachel hid her father's household images by sitting on them and claiming she was menstruating (Genesis 31:34-35).
- The New Testament passage Colossians 1:15 calls Christ 'the image of the invisible God,' using the same term as Genesis.