What does it mean that humanity is made in the image of God?

What are we to understand by the words, "image" and "likeness"? Certainly neither term has reference to man's physical frame. Putting it briefly, "image" represents; "likeness" resembles. An image is not necessarily like the thing or person it is intended to represent. The coin that was shown to the Lord Jesus in Matt. 22:20 may not have borne a "likeness" of Caesar, but it certainly bore an "image" of him. As made in the "image" of God, man is set in this world to represent Him to the lower creatures in rule and blessing; this term has thus to do with man's position. "Likeness" has reference to his moral being, as one capable of entering into relationships and bearing responsibilities. Neither God's "image" nor "likeness" has been lost by the fall (Gen. 9:6; James 3:9). It is because of God's image in man that the sin of murder is so serious. To kill one who represents God is high treason against Him whom he represents.

Man was distinguished from all other creatures in that he was made the subject of divine counsel before his creation. "And God said, Let us make man, in our image, after our likeness: and let them have dominion," etc. (Gen. 1:26). There is a solemnity about this which commands attention. It was not a new kind of animal that was about to be brought into existence, but a moral being with marvellous endowments and possibilities. "Image" has reference to man's position as set here to represent God and rule for Him; "likeness" has reference to his moral being, as one capable of entering into relationships, and bearing responsibilities. Neither the image nor the likeness of God have been lost by the fall (Gen. 9:6; James 3:9).

But that is not all. He lets them know they are to render to God the things that are God's. If the coin bore the image of Caesar, and therefore, was his, on whom was the image of God stamped? It was stamped at the beginning upon man, and in spite of the fall it has not been altogether effaced. The image and superscription of God are still discernible. Man was made in the image and likeness of God. No, I do not mean that skeleton of yours, with its load of human flesh, sheltering something that death cannot touch. Infidels tell us that Scripture represents man as in God's image, and that man is framed much after their ancestors that lived among the trees of the wood. I do not mind in the least whether a man's skeleton is, or is not, like that of a gorilla, a chimpanzee, or a dog-faced baboon; God has made him in His own image and likeness, and this is moral, not physical. Man has been set as centre and head over a system that has been subjected to him, and upon which are his fear and his dread. Not only this, but he has been endowed with an affectionate regard for all that have been placed under his dominion. In this way, and not as to his physical frame, is man the image of God.

Man is God's, for he bears His image. And the Lord says: "Render unto God the things that are God's." Had these men rendered unto God the things that were God's they would not have had the image of Cesar on their money. Everyone here belongs to God. Perhaps you say you are not a Christian — you make no profession of religion. That matters not, you are His creature, you are in existence to serve Him, and woe betide you in the day of judgment if you have not done it. You may reply to this that it does not seem very like the Gospel, that you supposed we were all to be saved by grace. You are, if you are saved at all, but saved or unsaved you exist for the service of God. If you are still in your sins you are not rendering to God that which is God's. You are robbing Him. You are God's and you claim yourself. You have no right to yourself, for you bear His image and superscription. People murmur a great deal because they have to render to the nation that which belongs to it, but if they did not pay tribute they would soon be before the judge; and as to God, all must give account to Him. "As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God." Why? Simply because we belong to Him, and are responsible to serve Him. We must give account to Him. We should render to God the things that are God's. We are made in His likeness. He put His stamp upon us. It is upon every man. How could we then with the tongue bless God, and curse the man made in His likeness? Or how refuse to give ourselves over unto His will, seeing that He has an indisputable claim upon us?

Scripture speaks of "image" and "likeness"; the difference is that likeness is being like another — having the same traits and features; "image" gives the thought of representing another, whether like or not. God said, "Let us make man in our image after our likeness". Adam was like God, in that he was made sinless; he was also in the image of God, in that he represented God as being the centre of a system over which he was to have dominion. Man is still said to be in the "image of God" (1 Cor. 11:7), though, as fallen, he is very unlike God. The Son is never said to be in the likeness of the invisible God, for He is God, and to say that He is like God might imply that He is not really God. Nevertheless, the Son is "the image of the invisible God", and One who in His own Person, perfectly represents God in His character and moral attributes, before the whole universe.

"Let Us make man, in Our image, after Our likeness." This "image" constitutes man the representative of God upon the earth, and the "likeness" shows, as the apostle says, quoting from the heathen poet: "We are also His offspring" — a likeness of moral and mental faculties which give man the capacity to know God and to enjoy Him.

Verse 26 shows us that from the outset man was the subject of Divine consultation or counsel. That God should say, "Let US," is worthy of note. Elohim is, as we have said, a plural Name. In the Old Testament the three Persons in the Godhead are not revealed, but now that They are revealed we can see that, inspired of God, the language of our chapter is quite consistent therewith. There was present to the Divine mind all that man would turn out to be, and he was only brought into existence after this consultation within the Godhead Himself. In verse 26 it is "Our image:" in verse 27 it is "His image." There is no incongruity for it is the eternal "Three in One" who speaks.

Man was treated in both the image and the likeness of God. The former word seems to be used in Scripture for that which represents unseen realities. The images of the heathen world represented their gods, without necessarily being like them, for indeed they had never seen the demons they worshipped by means of the images that represented them to their eyes. Man was made, then, to represent God to the lower creation over which he was set. But he was also made after the likeness of God; that is, he was really like God in certain important respects. Not in all respects of course, for God is infinitely holy and man was merely innocent. Still man was God's "offspring" (Acts 17:28-29), a spirit being, though clothed in a body of flesh and blood, and hence with intelligence and moral sensibilities, which are a reflection of that which subsists on an infinite scale in God Himself.

Besides the many references to graven and molten images connected with idolatry, which the law strictly forbade the Israelites to make, the word is used in several important connections: for instance, God said, "Let us make man in our image, after our likeness: and let them have dominion . . . . so God created man in his own image, in the image of God created he him." Gen. 1:26-27; Gen. 5:1; Gen. 9:6. The word translated 'image' is tselem, which is the same that is used for idolatrous images, and for the great image in Daniel 2.

It might naturally have been thought that man at his fall would have ceased to be in the image and likeness of God, but it is not so represented in scripture. On speaking of man as the head of the woman, it says he ought not to cover his head, forasmuch as "he is the image and glory of God." 1 Cor. 11:7. Again, in James 3:9, we find "made after the similitude (or likeness, ὁμοίωσις) of God." In what respects man is the image and likeness of God may not be fully grasped, but it is at least obvious that an image is a representation. The Lord when shown a penny asked 'whose image' is this? They said, Caesar's. It may not have been well executed, and so not have been a likeness. It may also have been very much battered, as money often is, yet that would not have interfered with its being the image of Caesar: it represented him, and no one else. So man as the head of created beings in connection with the earth represents God: to him was given dominion over every living thing that moveth upon the earth and in the sea and in the air. This was of course in subjection to God, and so man was in His image.

It is in the possession of spirit that man is by creation "the offspring of God" (Acts 17:29), who is "Spirit" (John 4:24), and "the God" and "Father of spirits (Num. 16:22; Heb. 12:9); — that is, of angels, who are "sons of God" (Job 38:7), and of men; not beasts, who yet have and are living souls." The son is in the image of his parent, and in man, in whom the spirit controls (of right) both soul and body, the image of God is plainly found. Were he soul and body alone, as many teach, he would be but in the image of the beast. The image of God consists, not in his sovereignty over the earth, (for he was created in it,) but it fitted him for this. But we must not confound this natural image, which every one has, with the "image in righteousness and true holiness," which only the new-born child of God has. (Eph. 4:24.)

Likeness goes further; but was there not in man a certain moral and mental likeness to God? He not only represents God on earth, but, as one has said, he thinks for others, refers to and delights in what God has wrought in creation, and in what is good, having his moral place among those who do. The likeness, alas, may be very much blurred; but the features are there: such as reflection, delight, love of goodness and beauty; none of which are found in a mere animal. With Christ all is of course perfect: as man He is "the image of God;" "the image of the invisible God." 2 Cor. 4:4; Col. 1:15.

We shall see, in chapter 2, another immensely important principle brought out as to man, when the question of his relationship to God is brought forward. Here his creation is a distinct one from all else; he is presented simply, apart from every other thought, as God's workmanship as a creature, the head and centre of the rest, the ruler over them all. But this we may remark: while he represents God and is like Him we have nothing of righteousness and holiness here. This came in by redemption and the partaking of the divine nature. There was of course the absence of evil, and so far the likeness of God; but ignorance of it, not what God is in respect of it. It is much more here the place man holds, than his nature, though the absence of evil, and the spring of condescending affections as the centre of being, must have been found there, had he not fallen. These last are more the likeness, his place more the image. He was the central authority of all things, and all things referred to him as their head. All authority and all affections were related to him as their centre and head, and no sin, sorrow, or evil, or insubordinate self-seeking was there. Unfallen moral order would have been his delight.