Question: Praise God, I would like to know How does “image” in Romans 8:29 compares with the “image” in Genesis 1:26. Are they different images or the same and how should we understand this concept altogether?
Martin
Response: Thank you, Martin, for your question. We pray that God will help us all better understand this issue through this response and beyond. The question of the image of God and its meaning is one that many people grapple with. While this article may not address every aspect of the topic, it will serve as an introduction for those who wish to explore it further.
Understanding the Image of God
The image of God, as stated in Genesis 1:26, refers to the uniquely human ability to “think about their thoughts.” This capacity is exclusive to humanity among all creation. The freedom to think and act accordingly reflects the image of God in humans. Human beings are distinct in that they are composed of body, soul, and spirit (1 Thessalonians 5:23), and possess a conscience that dictates what is right and wrong, a trait unique to humanity, even among angels. This identity sets humans apart as the only creatures with two elements qualifying them as created in the image of God. First, only humans have a historical purpose tailored to their Creator within the context of a covenantal relationship.
This purpose is demonstrated in humanity’s unique ability to believe and construct a belief system philosophically. Secondly, only humans can not only procreate biologically like other creatures but also intentionally exploit their environment and manufacture goods beyond basic needs such as food, territory, and sex (Genesis 1:28).
The image of God in humans represents the practical manifestation (Hebrews 1:3) of the incomprehensible (Colossians 1:13-15) and supernatural God in the natural world. This is best exhibited through the anthropological, scientific, and philosophical existence of the human race throughout history.
The image of God in man (both male and female) is not about physical appearance but rather a meaningful relationship with our environment and its entities (Genesis 9:6). This divine imprint on humanity grants us dominion over all creatures, both animate and inanimate (Genesis 1:28; Psalm 8:6-8), and enables us to influence and inspire fellow human beings toward great achievements.
Harry Kuitert wrote: “To look like God has to do with the purpose God has for man. The question, then, is what is man for, what is his calling? What is he here for? He is here to reflect God, to reflect God the Covenant Partner. To be God’s image means simply that we as men are to live as covenant partners with God and with our fellows on earth.”
Comparing the Concept of Image
Let’s explore Martin’s question regarding how the concept of “image” in Romans 8:29 compares with the image described in Genesis 1:26. In Genesis 1:26 (RSV), the Israelites declared that God said, “Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and the cattle, and all the earth, and over every creeping thing that creeps upon the earth.“
The Israelites responded to surrounding beliefs in their ancient Near Eastern world, where it was commonly held that only kings and pharaohs were created in the image of God. In contrast, the Israelites introduced a revolutionary belief that all humanity was created in the image of God, not just rulers. The image in Genesis 1:26, described in Hebrew as ‘Tselem Elohim,’ emphasizes this universal aspect of creation.
Apostle Paul, in Romans 8:29 (RSV), writes, “For those whom he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brethren.” Here, Paul draws upon his theology of new creation. He accurately discerns that God created the entire universe through the Wisdom of Jesus Christ (1 Corinthians 1:17–25; Colossians 1:15–20). Paul also witnessed firsthand how sin tarnishes God’s carefully crafted design and defiles the goodness of creation.
Humanity’s decisions often stray from God’s will and the inherent goodness that constitutes His image and likeness within them. Instead of embracing kindness, which reflects their creation, humanity often chooses sin, which undermines and destroys them. According to Paul, the new era characterized by the restoration of the image of God within humanity is known as the parousia, signifying the imminent and future coming of Jesus Christ.
Conclusion
Both the images presented in Genesis and Romans stem from creation. Genesis portrays humanity created in God’s image, followed by the fall, whereas Romans speaks of a new creation where those in Christ have their image not merely restored but recreated. This understanding considers various factors beyond immediate circumstances.
In Romans 8, Paul depicts a world post-salvation and faith, contrasting with the pre-fall world depicted in Genesis 1. Paul argues that redemption aligns with the concept of new creation, a cornerstone of Pauline theology. He emphasizes a completely new image, replacing the old rather than merely transforming it. In Hebrew, “Eikonos” (Greek for image) parallels “tselem” (Hebrew for image) and “Demuth,” indicating that believers are new creations in the likeness and image of the incarnate God.
God bless you.
I invoke Truth, Wisdom, and Faith (2 Timothy 2:7)
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