IMAGO DEI: In God's Image---What Does It Mean?

Human beings were created in the image of God (Gen. 1:27). Many are familiar with this truth, yet few fully grasp its meaning and power. It sets us apart from the rest of creation and carries both privilege and responsibility.

IMAGO DEI: DIVINE REFLECTION

In the ancient world, the “image” of a deity was believed to carry the essence of that deity, which is why idols were worshiped. The writer of Genesis uses the phrase “Let us make man in our image, after our likeness” (Gen. 1:26) to show that humanity reflects its Maker. God endowed people with unique characteristics—conscience, self-awareness, free will, discernment, etc.—that He did not give to the rest of creation.

It is striking that only human beings were permitted by God to bear His image, while He strictly forbade making any physical image to represent Him (Exodus 20:4–6; Deuteronomy 5:8–10, and others). He gave this command because no created form can truly reveal who He is. God is holy—set apart and completely distinct from everything He has made. To portray Him through an idol of wood, gold, or any material would reduce His majesty to the level of nature itself and equate Him with the pagan gods that people worshiped through images in ancient times.

IMAGO DEI: DIVINE REPRESENTATIVE

Scholars agree that bearing God’s image involves a function as well as a likeness. We were created to represent God’s rule over the earth (Gen. 1:26–28). In the ancient Near East, kings placed monuments of their own image in conquered lands to mark their authority. Likewise, Adam and Eve—and all humanity after them—were placed on earth as God’s representatives, exercising stewardship on His behalf.

IMAGO DEI: DIVINE RESTRICTIONS

Although humans bear God’s image, we are not gods. Ancient idol-makers knew their statues were representations, not duplicates. In Genesis, God gave Adam and Eve specific limits, including the command not to eat from the Tree of the Knowledge of Good and Evil (Gen. 2:15–17). The serpent’s temptation—“you will be like God” (3:5)—revealed their awareness of both likeness and difference. The Fall was not just eating forbidden fruit; it was an attempt to become divine.

IMAGO DEI, LOST?

Despite the Fall, humanity did not lose the image of God. People still possess conscience, rationality, and freedom of will—unique traits that reflect their Creator. Even after sin entered the world, Scripture affirms that humans remain God’s image-bearers (Gen. 9:6). Yet sin distorts our ability to fulfill our calling and inclines us toward rebellion.

ARE HUMANS THE ONLY IMAGE-BEARERS?

One of the most common questions about this topic is whether humans are the only creatures who bear God’s image. The question arises from God’s words before creating mankind: “Let us make man in our image, after our likeness” (Gen. 1:26). Who was He speaking to?

According to the traditional explanation, God was addressing Himself. In other words, the Trinity was deliberating together about creating humanity in their likeness. If this interpretation is correct, then humans are the only beings made in God’s image, since the conversation took place entirely within the Godhead. The challenge with this view is that, at the time Genesis was written, the concept of the Trinity had not yet been fully revealed. It’s unlikely that the original audience would have understood the statement in that way. Some scholars also point out that if the three Divine Persons are co-equal in knowledge and attributes, there would be no need for God to “inform” the other Persons of His plan—they would already know. Still, this interpretation remains a strong and respected position.

Another explanation is that God was speaking to His divine council. In this view, there are heavenly beings who, like humans, reflect aspects of God’s nature and have specific roles assigned to them. This “divine council” is sometimes referred to in Scripture as the “sons of God” or the “heavenly host,” and they are often described in ways similar to angelic beings. This perspective also has both strengths and weaknesses and deserves a deeper discussion on its own.

CHRIST: THE PERFECT IMAGO DEI

Human beings are created in the image of God, but we are not the very image of God Himself—Jesus is. “He is the image of the invisible God, the firstborn over all creation” (Colossians 1:15). Humanity is part of creation, while Christ is the “firstborn,” a title that signifies authority, not origin. This does not mean that Christ was created; rather, it affirms His supreme right to rule over everything, just as the firstborn son held the position of leadership in ancient times.

“For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him” (Colossians 1:16). Humans reflect God because we share certain qualities with Him, but Christ is entirely unique. Those who see Christ have seen God Himself. As Jesus declared, “Anyone who has seen me has seen the Father” (John 14:19). Stay Curious.

Sources and Studies:

Walton J. and, Craig K. (2016). “Image and Likeness”. 𝘕𝘐𝘝 𝘊𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘚𝘵𝘶𝘥𝘺 𝘉𝘪𝘣𝘭𝘦. (p.8 ). Zondervan Publishing.
Heiser, M. (2015). “The Heavenly Host in Service to God”. 𝘈𝘯𝘨𝘦𝘭𝘴. (pp. 28-31). Lexham Press
Walton J., Matthews, V., and Chavalas, M. (2000). “1:26-27. image of God”. 𝘛𝘩𝘦 𝘐𝘝𝘗 𝘉𝘪𝘣𝘭𝘦 𝘉𝘢𝘤𝘬𝘨𝘳𝘰𝘶𝘯𝘥 𝘊𝘰𝘮𝘮𝘦𝘯𝘵𝘢𝘳𝘺. (p.29). Intervarsity Press
McKenzie, J.L (1965). “Image”. 𝘋𝘪𝘤𝘵𝘪𝘰𝘯𝘢𝘳𝘺 𝘰𝘧 𝘵𝘩𝘦 𝘉𝘪𝘣𝘭𝘦. (pp. 382-385). McMillian Publishing
Craig, W. L. (2020, January 29). 𝘋𝘰𝘤𝘵𝘳𝘪𝘯𝘦 𝘰𝘧 𝘔𝘢𝘯 (𝘗𝘢𝘳𝘵 4): 𝘌𝘷𝘢𝘭𝘶𝘢𝘵𝘪𝘯𝘨 𝘊𝘰𝘯𝘴𝘵𝘳𝘶𝘢𝘭𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘐𝘮𝘢𝘨𝘦 𝘰𝘧 𝘎𝘰𝘥 [Audio podcast episode]. In Defenders: Series 3. Reasonable Faith. https://www.reasonablefaith.org/.../doctrine-of-man-part-4