Genesis 1:26-27
PhD. Ekkehardt
Mueller
Director asociado del Instituto de Investigación Bíblica
Asociación General
According
to Gen 1:26-27 humanity was created in the image of God. What does this
precisely mean?
The phrase
“image of God” is found four times in the OT–Genesis 1:26, 27 and 9:6. In the
Pentateuch the Hebrew term “image” occurs also in Genesis 5:3 and in Numbers
33:22. Whereas Seth is son of Adam according to his image (Gen 5:3), the text
in Numbers talks about idolatrous images, in which we are not interested right
now.
In addition
the term “likeness” is employed in Genesis 1:26; 5:1, 3, which may be a
synonym. The LXX terms are eikon (Gen 1:26, 27; 5:1, 3; 9:6) and homoiosis (Gen
1:26).
The
question is, what does the image of God stand for? Some have suggested that the
image refers to mental and spiritual capacities. Others stress a physical
resemblance. Still others connect the image of God to the idea of being God’s
representative on earth. Yet others talk about the capacity to have a
relationship with God.[1] Since no definition is given of what the image of God
means, the context should be consulted.
The
immediate context contains two blessings, namely Genesis 1:28 and 2:2-3. The
first blessing seems to present the idea that humans become God’s
representatives to rule over creation. However, they become involved in sin. By
mentioning nakedness Genesis 2:25 prepares for the fall. After their
transgression of God’s command, Adam and Eve realize that they are naked (Gen
3:11). The term “sin” is used for the first time in Genesis 4. Genesis 3 and 4
are similar in structure insofar that a transgression occurs, God begins an
investigative process and a dialogue with the sinners, and then utters a
verdict. At the end of Genesis 4 those who live in sin have become quite
perverted and are hostile to God. But there is another line. Interestingly
enough, the divine blessing given to Adam and Eve in Gen 1:28 (and mentioned
again in 5:2) is to a certain extent repeated to Noah and his family (9:1, 7),
Abraham and Sarah (Gen 12:2-3; 17, 7, 15-16), Jacob (Gen 35:9-12), and Israel
(Ex 1:7).[2] Thus, it seems likely that the image of God primarily has to do
with being God’s representative as well as with standing in an intimate
relationship with God.[3] Adam, Noah, Abraham, Jacob, and Israel are
therefore–in a limited way–images of God, but the ideal is not reached in them
because they are affected by sin, and obviously it was sin that damaged the
image of God in humanity.
The image
of God may also be explained somewhat by Genesis 5:1-3. In verse 1 Adam is
described as in the image of God. This image of God is found in both genders
who are blessed (verse 2). According to verse 3 Seth is the image and likeness
of Adam. Both words found in Genesis 1:26 occur here again and remind us of
that text. The two preceding verses (Gen 5:1-2) connect the image of God with
the fact that Seth is born in Adam’s image. Genesis 5:1-3 may therefore suggest
that the image of God also includes a resemblance of all human faculties and
the entire human being with the Lord of the universe.
In the NT
Jesus is presented as the ideal Israel–Matthew 2:15, 17. He is called the
“image of God” (2 Cor 4:4; Col 1:15). He is the ideal image and at the same
time “the radiance of his [the Father’s] glory and the exact representation of
his nature” (Heb 1:3). Believers are becoming conformed to the image of Jesus
(Rom 8:29) and transformed into the image of the Lord (2 Cor 3:18).
_________________
[1]. See,
Gordon J. Wenham, Genesis 1-15, Word Biblical Commentary 1 (Waco: Word Books,
1987), 29-31.
[2]. See,
Miguel Gutierrez, “‘L’homme créé à l’image de Dieu’ dans l’ensemble littéraire
et canonique Genèse, chapitres 1-11,” Th.D. dissertation, Université des
Sciences Humaines de Strasbourg, 1993.
[3]. The
Sabbath blessing (Gen 2:2-3) is elaborated in various passages in Exodus. The
Sabbath clearly is linked to the relationship that God and his human children
enjoy. Furthermore, Gen 1-3 as well as the first Sabbath passage seem to have a
connection to the sanctuary (Gen 2:2 and Ex 39:43) which also points to the
divine-human relationship and may have a connection with the issue of the image
of God. See, Angel M. Rodríguez, “Genesis 1 and the Building of the Israelite
Sanctuary,” Ministry, February 2002, 9-11; Angel M. Rodríguez, “Eden and the
Israelite Sanctuary: A Study in God’s Abiding Interest in Harmony and
Restoration,” Ministry, April 2002, 11-13, 30.
Copyright ©
Biblical Research Institute General Conference of Seventh-day Adventists®
Fecha: marzo de 2007
Fuente: https://www.adventistbiblicalresearch.org/materials/ot-texts/genesis-126-27
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