God's Image in Every Human Being and Its Implications

The concept of humanity bearing the "image of God" (imago Dei) is foundational to Christian theology, rooted in the creation narrative of Genesis and further articulated in the New Testament. This image signifies a unique relationship between God and humanity, distinguishing humans from the rest of creation.

The New Testament further develops the concept of the image of God, particularly in relation to Christ. Colossians 1:15 states that Christ "is the image of the invisible God, the firstborn of all creation" ^[1]. John Chrysostom, an Eastern Orthodox theologian, emphasizes that this "image" implies an exact likeness and shared essence between Christ and God, arguing that an image must be of the same substance as that which it images ^{[5, 11]}. Similarly, the Jamieson, Fausset & Brown commentary describes Christ as the "exact likeness and perfect Representative" of God ^[7]. Adam Clarke, a Methodist commentator, notes that if the Father is invisible, then Christ's image of the Father must also be understood in a way that transcends mere physical visibility, referring to the "ineffable glory" and "essential nature" of God ^[9]. This understanding highlights Christ as the ultimate revelation of God ^[4].

The incarnation, where Christ took on human nature, is central to understanding the image of God ^[3]. John Gill, a Baptist/Reformed commentator, explains that "all the fulness of the Godhead bodily" dwells in Christ, referring to his human nature in which the Godhead resides in the "highest and most exalted" manner ^[6]. This union of divine and human natures in Christ is described as hypostatical, meaning personal, with the two natures remaining distinct yet perpetually united ^[3].

The implication of humanity bearing God's image is profound. While the original image was marred by the Fall, Christian theology teaches its restoration through Christ. John Calvin, one theologian, argues that the image of God was "destroyed in us by the fall" but is restored through the gospel, which he equates with spiritual regeneration ^[8]. He points to Colossians 3:10 and Ephesians 4:23, where Paul speaks of being "transformed into the image of God" and the "new man... created after the likeness of God in true righteousness and holiness" ^[8]. This restoration is not merely a partial recovery but a renewal of righteousness and holiness, though Calvin notes that these aspects are a part, not the whole, of the image ^[8].

The image of God also has implications for human dignity and universal salvation. The unity of God in essence and purpose is seen as a basis for His comprehensive offer of grace to all humanity, as all are created in His image ^[13]. This means that God is common to all, and the one Mediator, Christ, is mediator between God and all people potentially ^[13].

Furthermore, the concept extends to the future hope of believers. John Gill, in his commentary on 1 Corinthians, discusses bearing the "image of the earthy" (referring to the frailty and mortality inherited from Adam) and the future hope of bearing the "image of the heavenly" (referring to the spiritual image of Christ) ^[10]. This transformation is not just about the soul but also the body, which will be raised in glory, reflecting Christ's likeness ^[10]. The headship of Christ over every man is also emphasized, indicating a divinely ordained order and relationship ^[12].

The biblical understanding of God, often rendered from the Hebrew 'El, 'Eloah, and 'Elohim, and Jehovah, takes the existence of God for granted, focusing on His nature and relationship with creation ^[2]. The image of God in humanity, therefore, connects human existence directly to the divine nature, establishing a basis for human value, purpose, and the potential for spiritual renewal.

Sources

Colossians “who is the image of the invisible God, the firstborn of all creation. -- Colossians 1:15”
Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
Easton's Bible Dictionary “Easton's Bible Dictionary: Incarnation — That act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Word, The — (Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). This title designates the divine nature of Christ. As the Word, he "was in the beginning" and "became flesh." "The Word was with God " and "was God," and was the Creator of all things (comp. Ps. 33: 6; 107:20; 119:89; 147:18; Isa. 40:8).”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Homily III. Colossians i. 15–18 “Who is the Image of the invisible God, the Firstborn of all creation: for in Him were all things created, in the heavens, and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers: all things have been created through Him, and unto Him; and He is before all things, and in Him all things consist. And He is the head of the body, the Church.” To-day it is necessary for me to pay the debt, which yesterday 732 732 See Hom. ii. § 3 fin. I deferred,”
Colossians (Baptist/Reformed) “John Gill on Colossians 2:9: For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalt”
Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:15: They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15-16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image--exact likeness and perfect Representative.”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 1:15: Who is the image of the invisible God - The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendor and accompaniments, but concealed also its essential nature; that inaccessible light which no”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 15:46: And as we have borne the image of the earthy,.... Which regards not so much the sinful image of the first man upon the soul, or the depravity of the powers and faculties of it, as his image of frailty and mortality on the body, having like him a body subject to infirmities and death: we shall also bear the image of the heavenly; which likewise regards not so much the spiritual image of Christ stamped on the soul in regeneration, when Christ is formed in the heart, and the new man is created after his likeness, and which more and more appears, through every t”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: not convincing. The image must be of the same essence, or substance in this case; but an image cannot be invisible, otherwise it were not an image. Compare Meyer, and especially Lightfoot.—J.A.B.] But here indeed amongst us, this is by no means possible; for human art fails in many respects, or rather fails in all, if you examine with accuracy. But where God is, there is no error, no failure. But if a creature: how is He the Image of the Creator? For neither is a horse the image of a man. If “the Image” mean not exact likeness to”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 11:2: But I would have you to know,.... Though they were mindful of him, and retained in memory many things he had declared among them, and kept the ordinances as delivered to them; yet there were some things in which they were either ignorant, or at least did not so well advert to, and needed to be put in mind of, and better informed about: and as the apostle was very communicative of his knowledge in every point, he fails not to acquaint them with whatsoever might be instructive to their faith, and a direction to their practice: that the head of every man is Chri”
1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 2:5: For there is one God--God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Rom 3:30; Gal 3:20); therefore all are to be prayed for. Ti1 2:4 is proved from Ti1 2:5; Ti1 2:1, from Ti1 2:4. The one God is common to all (Isa 45:22; Act 17:26). The one Mediator is mediator between God and all men potentially (Rom 3:29; Eph 4:5-6; Heb 8:6; Heb 9:15; Heb 12:24). They who have not this one God by one Mediator, have none: literall”

Ask Your Own Question