Genesis 1:26-27
references the creation of man. The first notable distinction in this creative account
is the shift from third person references to God’s creative command (“let there
be”) to a personal self reference, “Let Us make.” (Gen 1:6, 26) This majestic
plurality is echoed in Isaiah’s experience in Isaiah 6:8 when God asks, “who
will go for Us?” God goes on to say, “man in Our own image, according to Our
likeness.” (Gen 1:26) Man is later said to be created male and female, thus a plurality
of oneness. God’s use of a majestic plural is not to be overlooked in positioning
himself to the creation of mankind. John H. Sailhamer concludes that divine
plurality is expressed as a reflection of God in mankind, as man and woman, of
God’s own relationship with himself. (Gaebelein 1990, 38) Karl Barth calls this
an obvious assertion. (Barth 1956, 195) Although the assertion may not be inconclusively
wrought dogmatically, the majestic plural certainly opens insight to the Trinity
of God.
Regarding the
inclusive details of this “image” bestowed upon mankind at his creation, we may
perhaps ask, in what aspects and to what decree was the divine nature reflected
in human beings? In adherence to contextual surroundings, Genesis 1:28
supplies illuminating insight. Directly following God’s revelation of mankind’s
image bearing privilege, we see that he is given dominion, a right given to the
“image bearer” to have authority over the life which is to fill the earth, as
well as a commission to subdue the earth, taking an active role with a degree
of sovereignty, control and direction over nature. (Davis 1998, 81) We may draw
assertions regarding the nature of the “image” by the roles wherein God positions
man. Man possesses numerous inherent and exclusive abilities [among creation]
such as spoken language (Gen 2:19, 20); natural and moral discernment (Gen 2:16,
19; 3:8); and self conscious intellect (Gen 1:20; 3:10). Yet, contextually the
image is tied to the purpose and role of man within and over God’s creation. J.
Richard Middleton thus describes the image of God as “the royal function or office of human beings as God's
representatives and agents in the world, given authorized power to share in
God's rule over the earth's resources and creatures.” (Middleton 1994, 12)
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