Old Testament theology Archives -

Genesis 1f – The Imago Dei: What does it Mean To Be Made in the Image of God

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Genesis 1:26–27 states: “Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky…’ So God created mankind in his own image, in the image of God he created them; male and female he created them.”

Few verses in Scripture have provoked as much theological and philosophical reflection as these. The phrase “image of God” (Latin: imago Dei) has been interpreted in various ways over centuries of Jewish and Christian thought, and each interpretation carries its own implications for ethics, anthropology, and theology.

Let’s explore the three primary views—the Substantialist, Functional, and Relational—and then examine lesser-known views, modern perspectives, and the strengths and critiques of each approach.

1. The Substantialist View

Also known as the ontological view, this interpretation holds that the imago Dei refers to a particular trait or set of traits within the human being that mirrors God.

Common Traits Associated with God’s Image:

Rationality: Ability to reason and think abstractly
Moral conscience: Distinguishing good from evil
Free will: Capacity for voluntary, moral decision-making
Spiritual awareness: Ability to worship and reflect on God
Creativity: Artistic and innovative expression

Strengths:

Aligns with classical theological anthropology (e.g., Augustine, Aquinas)
Upholds human dignity as inherent and unique among creation
Offers a clear distinction between humans and animals

Critiques:

Risks reducing the divine image to mental capacities, which could marginalize those with cognitive impairments
Overemphasis on individual traits may ignore the corporate or communal nature of humanity
It may be anachronistic, reading modern ideas into ancient texts

2. The Functional View

This view focuses not on what humans are, but on what humans do. According to Genesis 1:26–28, being made in God’s image is linked to rulership over creation.

Key Concepts:

Humanity is God’s vice-regent, ruling on Earth as God’s representativeThe
imago Dei is a commission, not just a condition
Emphasizes stewardship and responsibility over nature

Strengths:

Draws directly from the Genesis text, especially the immediate context
Emphasizes human vocation, not just identity
Avoids elitist interpretations based on intelligence or ability

Critiques:

May exclude those unable to exercise dominion (e.g., infants, disabled persons)
Doesn’t fully explain what distinguishes humanity from other rulers in the natural world (like predatory animals)
Tends to neglect the relational and spiritual dimensions of humanity

3. The Relational View

This approach emphasizes the relational nature of the Trinity and sees the image of God primarily as the human capacity for relationships—with God, others, and creation.

Core Ideas:

Humans are inherently relational beings
Reflect the Trinitarian God, who exists in eternal relationship
The imago Dei is fulfilled in community, love, and mutual self-giving

Strengths:

Strong alignment with biblical themes of love, covenant, and community
Inclusive of all people, regardless of abilities
Compatible with New Testament theology (e.g., John 17, 1 John 4)

Critiques:

Can be vague or overly abstract
Less clear on what distinguishes humans from highly social animals
May understate the individual dimension of the divine image

4. The Christological View

This lesser-known perspective interprets the imago Dei in light of Christ, who is referred to in Colossians 1:15 as “the image of the invisible God.”

Key Points:

Jesus is the true image, and humans reflect God only in Him
The image is broken in sin and restored through Christ
Human destiny is to be conformed to the image of Christ (Romans 8:29)

Strengths:

Deeply theological and centered on redemptive history
Bridges Old and New Testaments
Provides a dynamic vision of sanctification

Critiques:

Risks disconnecting the imago Dei from all non-Christians or pre-Christ people
Could limit the universality of the divine image

5. The Eschatological or Transformational View

Some modern theologians argue that the image of God is not static but progressive—it unfolds over time and will be fully realized in the eschaton.

Strengths:

Accounts for growth, development, and spiritual transformation
Avoids simplistic definitions of the image
Stresses that the imago Dei points forward to God’s ultimate purpose

Critiques:

Harder to root in the original context of Genesis
May conflate image and likeness more than the biblical text supports

6. Flaws in Misusing the Doctrine

While the concept of the imago Dei has inspired profound insights, it has also been abused historically:

Racial and ethnic superiority: Some claimed certain groups bore the image more fully

Gender debates: At times used to assert male superiority, despite Genesis stating “male and female He created them”

Colonialism and domination: Justified exploitation under the guise of “exercising dominion”

It is critical that interpretations of the imago Dei always remain rooted in humility, equality, and the character of God as revealed in Christ.

7. Conclusion: A Multi-Faceted Image

The imago Dei is rich and mysterious—more a multi-faceted diamond than a one-note doctrine. Each view offers a lens that helps us see one piece of the truth:

The Substantialist View reminds us of our unique dignity
The Functional View calls us to responsibility
The Relational View speaks to our need for love and community
The Christological View roots our identity in redemption
The Eschatological View offers hope for what we are becoming

Rather than choose just one, many theologians today adopt a composite approach—affirming that we are valuable, responsible, relational, and redeemable. In being made in God’s image, we reflect His nature, represent His will, and are called into communion with Him and each other.

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Genesis 1d – The Plurality of God

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1. The Meaning of “Elohim” as a Plural

The Hebrew word used for God in Genesis 1 is Elohim, which is grammatically plural. However, it is often paired with singular verbs, making its exact meaning somewhat ambiguous. This raises a fundamental question: Why is a plural form used to refer to a singular God?

Plural of Majesty (Majestic Plural)

One common explanation is that Elohim is a “plural of majesty” or an honorific plural. This is where the plural form is used not to indicate numerical plurality but to express the greatness, majesty, or authority of God. In this view, Elohim is a way of emphasizing the supreme power and dignity of the one true God. This interpretation is supported by the fact that the singular verb form is consistently used with Elohim in the Hebrew Bible, implying that despite the plural form, the subject is understood as singular.

Plurality of Power or Attributes

Another view is that the plural form of Elohim reflects the multiplicity of God’s powers or attributes. Some scholars suggest that the plural could be understood as encompassing all the divine powers that God possesses. In this interpretation, the plural form serves to highlight God’s multifaceted nature rather than implying a literal plurality of persons or beings.

Trinitarian Interpretation (Christian View)

In Christian theology, some have seen the plural form Elohim as a foreshadowing of the doctrine of the Trinity—Father, Son, and Holy Spirit. This view posits that the plural form reflects an internal plurality within God, later revealed fully in the New Testament as the Trinity. However, this interpretation is highly debated because the doctrine of the Trinity is not explicitly found in the Hebrew Bible. It is a later theological development in Christian thought. Critics argue that imposing a Trinitarian framework on the Hebrew text might not align with the original intent of the writers of Genesis.

Debate About Polytheistic Origins

Some scholars have argued that the plural form Elohim could reflect an earlier stage of Israelite religion that was more polytheistic. In this view, the Israelites originally believed in a council of gods or multiple divine beings. They then later evolved toward monotheism. The plural form of Elohim could be a linguistic remnant of this earlier belief system. However, traditional Jewish and Christian interpreters strongly reject this idea, asserting that Genesis reflects a fully monotheistic theology from the outset.

2. The “Let Us” in Genesis 1:26

In Genesis 1:26, God says, “Let us make man in our image, after our likeness.” This use of the first-person plural (“us” and “our”) has been the focus of much debate. Who is God speaking to in this passage? Why the shift to plural pronouns?

Divine Council Hypothesis

One interpretation is that God is speaking to a divine council or assembly of heavenly beings. This is sometimes referred to as the “divine council” in biblical studies. This concept is found in other parts of the Hebrew Bible, such as in Psalm 82:1, where God is depicted as presiding over a council of divine beings. According to this view, God is addressing His heavenly court, composed of angels or lesser divine beings, although God alone is responsible for the actual creation. This interpretation has roots in ancient Near Eastern mythology, where gods often consulted a divine assembly. However, this idea raises the question of how these beings relate to monotheism.

God Speaking to Himself (Internal Deliberation)

Another interpretation is that the plural language reflects God speaking within Himself, as a form of internal deliberation. This would be somewhat analogous to someone thinking aloud. In this view, the plural form reflects the complexity of God’s thoughts and actions, but not a literal plurality of beings. This interpretation is less about a divine council and more about God’s internal process of creation. Some Christian theologians interpret this as an early hint of the plurality within the Godhead, but this is not a consensus view.

Plurality as a Royal Pronouncement

Another suggestion is that the plural pronouns reflect a royal or majestic “we,” similar to how kings and monarchs sometimes refer to themselves in the plural. In this view, God is using plural pronouns as a way of signifying His majesty and authority. This interpretation ties closely with the “plural of majesty” explanation for Elohim.

Trinitarian Interpretation (Christian Perspective)

In Christian theology, the “Let us” in Genesis 1:26 is often interpreted as evidence of the Trinity—God the Father, the Son (Jesus Christ), and the Holy Spirit. In this view, God is speaking to the other persons of the Trinity as co-creators. The use of plural pronouns is seen as a reflection of the relational nature of God within the Trinity. This interpretation is supported by some New Testament texts, such as John 1:1-3, which speaks of the Word (identified with Christ) being present with God in the beginning and active in creation. However, this interpretation is not widely accepted in Jewish exegesis, where the doctrine of the Trinity is not part of the theological framework.

Angels or Heavenly Beings

Some Jewish commentators have suggested that God is speaking to the angels or other heavenly beings who were present during the creation of humanity. In this view, God is consulting with the angels, not because they are co-creators, but as a way of involving them in His divine plan. This interpretation aligns with the idea of a divine council but emphasizes that the angels play no direct role in creation—they are merely witnesses to God’s creative act.

3. “In Our Image” and the Nature of Humanity

The plural language also extends to the creation of humanity. When God says, “Let us make man in our image, after our likeness,” it raises questions about the nature of humanity and the meaning of being made in the “image of God.”

Collective Image of God (Communal Aspect)

Some scholars argue that the plural language suggests a communal or relational aspect to the image of God. Humanity, being created in the image of a God who speaks in plural terms, is inherently relational and communal. This interpretation suggests that human beings reflect God’s relational nature by living in community with one another. This idea ties in with later theological developments, especially in Christian thought, where relationships within the Trinity are mirrored in human relationships.

Divine Likeness and Human Authority

Another view emphasizes that being made in the “image of God” means that humans are given authority to rule over creation. The plural “Let us” could be seen as a reflection of the delegation of authority from God (and possibly the divine council) to humanity, who is tasked with exercising dominion over the earth (Genesis 1:28). In this interpretation, the plurality in the language reflects the multiplicity of God’s rule being extended to humanity.

Image of God as a Reflection of God’s Plurality (Trinitarian View):

From a Trinitarian perspective, being made in the “image of God” means that humans are created in the likeness of a triune God. Just as God exists in a relationship of Father, Son, and Holy Spirit, so too are humans created to exist in relationships—both with one another and with God. In this view, the plural language of Genesis 1:26 points toward a deeper, relational aspect of human nature that reflects the relational nature of the triune God.

4. Jewish and Christian Interpretations of the Plurality

The plurality of God in Genesis 1 is interpreted differently in Jewish and Christian traditions, and these differences highlight the broader theological divide between the two faiths.

Jewish Interpretation

In Jewish theology, the idea of a plurality within God is generally rejected. Judaism has a strict monotheistic belief in one God, and the use of plural language in Genesis is typically interpreted as either a plural of majesty or a reference to the divine council. Jewish commentators have often focused on the uniqueness of God’s creative power and His absolute sovereignty, seeing the plural language as a reflection of God’s greatness rather than a literal plurality.

Christian Interpretation (Trinitarian)

In contrast, many Christian theologians have interpreted the plurality in Genesis 1 as a reference to the Trinity. While this view is not without its critics, it has been a dominant interpretation in Christian thought for centuries. Christians see the “us” language as consistent with later New Testament revelations about the triune nature of God, particularly in passages like John 1 and Colossians 1, which speak of Christ’s involvement in creation.

Conclusion

The plurality of God in Genesis 1, particularly in the use of Elohim and the phrase “Let us make man in our image,” has generated significant theological and interpretative debate. The central questions revolve around whether this plurality reflects a majestic or honorific plural, a divine council of heavenly beings, or an internal plurality within God, as seen in later Christian theology.

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Genesis: Introduction

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Introduction to the Book of Genesis

The first book of the Bible, Genesis, is a foundational text that sets the stage for the entire biblical narrative. There are key theological themes found within this book. The book has to do with the origin of creation, humanity, and God’s relationship with His people. The name Genesis means “origin” or “beginning.” It starts off by describing the creation of the world and then delves into early civilizations and the patriarchal history of Israel.

The Structure and Themes of Genesis

There are two main sections in Genesis, one of which includes the Primeval History (Genesis 1-11). It describes such things as creation, the fall of humanity, the flood, and the dispersion of nations at the Tower of Babel. It touches on fundamental questions about the nature of God, humanity, sin, and divine judgment.

Patriarchal History (Genesis 12–50):

This is the second section, and it focuses on a specific covenant relationship between God and the patriarchs, including Abraham, Isaac, Jacob, and Joseph. Ideas such as faith, divine promise, and the development of God’s chosen people are discussed.

The two sections are woven together by genealogies and recurring theological motifs. The narrative is continuous from the creation of everything to the Israelite’s finding their identity.

Authorship and Composition

Most people believe that the book of Genesis was written by Moses. However, there have been some persuasive arguments that modern scholarship shows instead. It is possible that Genesis may have been written from multiple sources over time. This would include oral traditions, ancient historical records, and theology.

The Documentary Hypothesis

The Documentary Hypothesis is one of the most well-known theories that suggest that Moses didn’t write the first five books of the Bible. There are four sources that are generally thought to have shaped Genesis: J(Yahwist), E(Elohist), P(Priestly), and D (Deuteronomist). You can read more about it on my “Who Wrote Genesis” blog post.

Even with different interpretations of who authored Genesis, it remains a carefully arranged work that conveys a lot of theology.

Key Theological Themes

There are several foundational theological concepts found in Genesis that shape Biblical thought.

Genesis explores several foundational theological concepts that shape:

Creation and Divine Sovereignty: The first part of Genesis opens with God’s orderly creation of the universe. This shows His authority over all things.

The Nature of Humanity: Humanity was originally created in God’s image signified dignity, purpose, and moral responsibility.

Sin and Its Consequences: Sin is introduced in Genesis 3 along with its effects, such as leading to a separation from God and human turmoil.

Covenant and Promise: There is a variety of covenants that God established, such as with Noah, Abraham, and Jacob. This helps to reveal His plan for redemption and blessing.

Divine Providence: During the adventures of Abraham and the patriarchs, Genesis shows God’s control over history.

Genesis and Its Place in the Biblical Canon

Many of the main New Testament doctrines originated in Genesis. These would include things like the nature of sin, salvation, and the Messiah. Genesis is referred to in the New Testament (e.g., Matthew 19:4-6, Roman 5:12-19)

Conclusion

The Book of Genesis is more than just a historical or mythological account. It delves deep into theology and invites readers to reflect on the nature of God, the human condition, and the unfolding of divine redemption. Genesis remains one of the most influential texts in human history, whether from a faith-based or academic position.

Check out more of my articles on religion

1. The Substantialist View

Common Traits Associated with God’s Image:

Strengths:

Critiques:

2. The Functional View

Key Concepts:

Strengths:

Critiques:

3. The Relational View

Core Ideas:

Strengths:

Critiques:

4. The Christological View

Key Points:

Strengths:

Critiques:

5. The Eschatological or Transformational View

Strengths:

Critiques:

6. Flaws in Misusing the Doctrine

7. Conclusion: A Multi-Faceted Image

1. The Meaning of “Elohim” as a Plural

Plural of Majesty (Majestic Plural)

Plurality of Power or Attributes

Trinitarian Interpretation (Christian View)

Debate About Polytheistic Origins

2. The “Let Us” in Genesis 1:26

Divine Council Hypothesis

God Speaking to Himself (Internal Deliberation)

Plurality as a Royal Pronouncement

Trinitarian Interpretation (Christian Perspective)

Angels or Heavenly Beings

3. “In Our Image” and the Nature of Humanity

Collective Image of God (Communal Aspect)

Divine Likeness and Human Authority

Image of God as a Reflection of God’s Plurality (Trinitarian View):

4. Jewish and Christian Interpretations of the Plurality

Jewish Interpretation

Christian Interpretation (Trinitarian)

Conclusion

Introduction to the Book of Genesis

The Structure and Themes of Genesis

Patriarchal History (Genesis 12–50):

Authorship and Composition

The Documentary Hypothesis

Key Theological Themes

Genesis and Its Place in the Biblical Canon

Conclusion

Further Reading (Affiliate Links)