Imagery of Humanity in Genesis 1:26 Explained
Genesis 1:26 states, "And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth" (Douay-Rheims Challoner) [2]. This verse introduces the creation of humanity as a distinct and climactic act within the Genesis creation narrative, emphasizing humanity's unique relationship with God and the created world [4, 5].
The immediate literary context of Genesis 1:26 is the creation account, specifically the sixth day of creation. Prior to this verse, God has created light, the firmament, dry land and vegetation, celestial bodies, and living creatures of the sea and air, and land animals [1]. The creation of humanity is presented as the culmination of God's creative work, set apart by a divine deliberation ("Let us make man") and a specific purpose: to bear God's "image and likeness" and to exercise "dominion" [2, 5]. Following this verse, Genesis 1:27 elaborates on the creation of humanity, stating, "So God created man in his own image, in the image of God he created him; male and and female he created them" [4]. This is then followed by God's blessing and command to be fruitful, multiply, fill the earth, and subdue it, reinforcing the theme of dominion [3].
The historical setting of Genesis is ancient Israel, with the book traditionally attributed to Moses. It is understood as foundational literature for the Israelite people, explaining their origins, their relationship with God, and their place in the world. The creation account in Genesis 1 provides a theological framework for understanding human identity and purpose within a monotheistic worldview, contrasting with the polytheistic creation myths prevalent in the ancient Near East [5].
Key terms in Genesis 1:26 include "man" (Hebrew: ha-’adam), "image" (Hebrew: tselem), and "likeness" (Hebrew: demut). The term ha-’adam, often translated as "man," is frequently used in Genesis to denote humanity collectively, encompassing both male and female, rather than exclusively referring to the male gender [4]. This collective sense is reinforced by Genesis 1:27, which explicitly states that God created "male and female" in his image [4]. The phrases "in our image" and "after our likeness" are central to understanding humanity's unique status. The repetition of these concepts underscores their significance [5]. While some traditions have sought to distinguish between "image" and "likeness," many interpretations treat them as complementary terms emphasizing a profound resemblance to God [5].
One major exegetical decision revolves around the plural pronoun "us" in "Let us make man." Various interpretations have been proposed for this plural. Some Jewish commentators have understood it as God addressing the heavenly court or angels, indicating the solemnity and importance of the act [5]. Christian theology, however, often interprets "us" as an early intimation of the Trinity, reflecting the internal divine counsel of God the Father, Son, and Holy Spirit in the act of creation [5]. Another interpretive point concerns the nature of the "image and likeness" itself. The Jamieson, Fausset & Brown commentary on Genesis 1:26 argues that this image does not primarily refer to physical form or even intellect, but rather to humanity's role as God's representative and ruler over creation [5].
The range of interpretations regarding the "image of God" is broad. One prominent view is that the image of God consists in humanity's capacity for knowledge, righteousness, and holiness [7, 10]. John Gill, for instance, in his commentary on Ecclesiastes 7:29, states that Adam and Eve were made "upright," referring not to their physical posture but to the "disposition of their minds," being "right and innocent" in God's sight [10]. This moral and spiritual uprightness is seen as a key component of the divine image [10]. The ability to exercise dominion over creation is also intrinsically linked to being made in God's image [2, 5]. This dominion is not merely a consequence of the image but an expression of it, as humanity acts as God's vice-regent on earth [5].
Furthermore, the image of God is understood to persist in humanity even after the Fall, though it is marred by sin [8]. Genesis 5:3 notes that Adam's son, Seth, was born "just like him—in his very image," indicating that the transmission of the image continues through generations, albeit now with the added dimension of Adam's sinful nature [8]. The New Testament further develops the concept of the image of God, particularly in relation to Christ. Colossians 1:15 describes Christ as "the image of the invisible God," presenting Him as the perfect representation of God [9]. This suggests that humanity's original image was a reflection of Christ, and through redemption, believers are being renewed into this true image [9]. Paul also references the creation of man in God's image in 1 Corinthians 11:7 [6].
The concept of humanity being made in God's image has functioned significantly in theological tradition. It forms the basis for human dignity and worth, providing a theological foundation for ethical considerations regarding human life. It also underpins the understanding of human responsibility towards creation, as humanity is tasked with stewarding the earth as God's representatives [2, 3, 5]. The institution of marriage, as described in Genesis 2:24, is also seen as reflecting this divine image, with the union of male and female in "one flesh" being a unique aspect of humanity's creation [7]. The concept of the image of God thus provides a comprehensive framework for understanding human nature, purpose, and relationship with both God and the created order.
Sources
- Treasury of Scripture Knowledge “Proverbs 8:26 cross-references: Genesis 1:1”
- Genesis “Genesis 1:26 (DRC) — And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth.”
- Treasury of Scripture Knowledge “Psalms 8:7 cross-references: Genesis 1:26, Genesis 1:28, Genesis 2:20”
- Genesis (Protestant academic) “Tyndale House on Genesis 1:27: 1:27 The first poetry of Genesis reflectively celebrates God’s climactic feat in creating humankind. • human beings: This term (Hebrew ha-’adam, “the man”) is often used to denote humanity collectively (see 6:1, 5-7; 9:5-6). Though traditionally translated “man,” gender is not at issue here; both male and female are included.”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 1:26: The last stage in the progress of creation being now reached--God said, Let us make man--words which show the peculiar importance of the work to be done, the formation of a creature, who was to be God's representative, clothed with authority and rule as visible head and monarch of the world. In our image, after our likeness--This was a peculiar distinction, the value attached to which appears in the words being twice mentioned. And in what did this image of God consist? Not in the erect form or features of man, not in his intellect, for the devil a”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:7: 11:7 man is made in God’s image: See Gen 1:26-27.”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 2:24: one flesh--The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage (Mat 19:4-5; Eph 5:28). Thus Adam appears as a creature formed after the image of God--showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God. Next: Genesis Chapter 3”
- Genesis (Protestant academic) “Tyndale House on Genesis 5:3: 5:3 just like him—in his very image: The image and likeness of God (see note on 1:26) is preserved in human beings despite sin. Adam’s sinful nature was also carried forward (Rom 5:12-14).”
- 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.”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 7:29: Lo, this only have I found, that God hath made man upright,.... The first man Adam, as the Targum and Jarchi interpret it; and not Adam only, but Eve also with him; for these were both made by the Lord, and on the same day, and in the same image, and had the same common name of Adam given them, Gen 1:27; And they were both made "upright"; which is to be understood, not of the erectness of their bodies, but of the disposition of their minds; they were "right and innocent before him,'' or in the sight of God, as the Targum; which is best explained by their bei”