How Jesus Redeems Our Divine Likeness
Abstract
This article presents a transformative theological narrative: God created humanity in His image (Genesis 1:26-27), humanity sought to be God in its own image (Genesis 3:5), and Jesus, through His incarnation, restored humanity to God’s image (Colossians 3:10). Rooted in a Hebraic ontology, it argues against purely intellectual or moral interpretations of the imago Dei, advocating a holistic, relational, and sovereign understanding. Through detailed exegesis and theological reflection, it demonstrates that humanity’s divine likeness is fulfilled in relational submission to God’s will, as exemplified by Christ. This vision calls Christians to live as restored image-bearers, transforming the world through obedience and love.
1 Introduction
Imagine a priceless painting, marred by time and neglect, losing its original brilliance. The artist, out of love, steps into the canvas to restore it, bringing back every detail to its intended glory. This mirrors God’s plan for humanity. He created us in His image, to reflect His glory and character. Sin distorted that image, but Jesus Christ, the perfect image of God, entered our world to restore us, enabling us to mirror His love, justice, and authority once again. This article explores this theological journey through careful exegesis of key biblical texts, using a Hebraic lens that views humanity as an integrated whole, not a Greek dualistic division of body, soul, and spirit. It argues that the imago Dei is ontological, relational, and sovereign, fulfilled through 1 submission to God’s will, and calls Christians to live out this restored identity.
2 Created in God’s Image
2.1 Exegesis of Genesis 1:26-27
Genesis 1:26-27 declares: “Then 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 heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’ So God created man in his own image, in the image of God he created him; male and female he created them.” (ESV) The Hebrew tselem (image) derives from a root meaning “to carve” or “cut,” often used for physical representations like statues or idols (e.g., Numbers 33:52). In Genesis, it suggests humanity visibly represents God’s authority, acting as His vice-regents over creation [? ]. Gordon Wenham notes, “The term ‘image’ implies that man is to be God’s representative on earth, exercising dominion as God would” [? , p. 29]. Demuth (likeness), from a root meaning “to be like,” emphasizes resemblance in character, particularly relational and moral qualities (e.g., Ezekiel 1:5). John Walton argues, “Likeness points to the functional role of humanity in reflecting God’s attributes, such as justice and compassion, in their relationships” [? , p. 72]. Hermeneutically, the plural “us” and “our” may reflect the divine council or the Trinity, though the text focuses on humanity’s role, not God’s nature. The mandate to “have dominion” ties the imago Dei to function, while the creation of male and female underscores relationality, mirroring God’s communal nature. Unlike Greek dualism, which separates body and soul, Hebraic anthropology views humans as nephesh—integrated living beings [? ]. Thus, the imago Dei encompasses the whole person, reflecting God’s authority and character.
2.2 Critique of Reductionist Views
Purely intellectual interpretations, like Augustine’s focus on the rational soul [? ], or moral interpretations, like Aquinas’ emphasis on virtue [? ], adopt Greek categories, neglecting the embodied, relational, and functional aspects of the imago Dei. Karl Barth counters, “The image of God is primarily relational, found in humanity’s capacity for fellowship with God and others” [? , p. 184]. This holistic view aligns with the Hebraic perspective, where dominion and relationship are inseparable.
3 The Fall: Distorting the Image
Exegesis of Genesis 3:5
Genesis 3:5 captures the serpent’s temptation: “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” (ESV) The phrase “like God” (kē’lōhîm) uses the preposition kē (like) with ’elōhîm (God), suggesting a desire to emulate God’s authority independently [? ]. Wenham explains, “The temptation is to grasp divine prerogative, defining good and evil apart from God’s command” [? , p. 88]. “Knowing good and evil” implies moral autonomy, a shift from dependence to selfdetermination. Hermeneutically, this act disrupts the relational and functional aspects of the imago Dei. Humanity’s role as God’s representatives is compromised, as they seek to be God in their own image. Reinhold Niebuhr describes sin as “the prideful attempt to transcend creatureliness, to be like God without God” [? , p. 178]. The image remains, as humans retain their capacity for dominion and relationship, but it is marred, affecting their ability to reflect God’s character accurately.
4 The Incarnation: God in Human Form
4.1 Exegesis of Philippians 2:6-8
Philippians 2:6-8 states: “Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” (ESV) The Greek morphē (form) in verses 6-7 denotes essential nature, not mere appearance. Gerald Hawthorne notes, “Morphē always signifies a form which truly and fully expresses the being which underlies it” [? , p. 85]. In verse 6, Jesus exists in the morphē of God, possessing divine nature. In verse 7, He takes the morphē of a servant, assuming human nature without ceasing to be divine. Homoiōma (likeness) in verse 7, from homoios (similar), emphasizes genuine humanity. Moises Silva explains, “Homoiōma indicates that Christ was truly human, sharing in human nature, not merely appearing so” [? , p. 103]. In verse 8, schēma (form) refers to outward appearance. The KJV Bible Commentary states, “The word schēma denotes the external characteristics: He had the bearing, actions, and manners of a man” [? , p. 2473]. Hermeneutically, this passage, often called the Christ-hymn, contrasts Jesus’ humility with humanity’s pride. Unlike Adam, who grasped at equality with God, Jesus relinquishes divine privilege, modeling true image-bearing through obedience. The Chalcedonian Definition (451 CE) affirms this dual nature, stating, “Christ is perfect in Godhead and perfect in manhood, truly God and truly man” [? ]. Athanasius underscores, “The Son of God became man so that man might become God” [? , p. 65], meaning participation in divine life through grace.
4.2 Theological Significance
Jesus, as “the image of the invisible God” (Colossians 1:15, ESV), perfectly reflects God’s nature. His incarnation bridges the gap caused by sin, restoring humanity’s capacity to mirror 4 God relationally and functionally.
5 Restoration through Christ
Exegesis of Colossians 3:10 and Ephesians 4:24
Colossians 3:10 states: “And have put on the new self, which is being renewed in knowledge after the image of its creator.” (ESV) The Greek eikōn (image) parallels tselem, indicating a restoration of God’s likeness. The verb “being renewed” (anakainoumenon) suggests an ongoing process of transformation in knowledge (epignōsis), implying a deeper understanding of God’s will [? ]. F.F. Bruce notes, “This renewal involves conforming to Christ’s image, restoring the original design of humanity” [? , p. 147]. Ephesians 4:24 adds: “And to put on the new self, created after the likeness of God in true righteousness and holiness.” (ESV) The phrase “likeness of God” uses homoiōsis, related to homoiōma, emphasizing similarity to God’s character. Douglas Moo explains, “This new self is created to reflect God’s righteousness and holiness, fulfilling the moral aspect of the imago Dei” [? , p. 305]. Hermeneutically, these texts highlight a progressive transformation through union with Christ, enabled by the Holy Spirit. Irenaeus’ concept of recapitulation posits that Christ “summed up human history, restoring what was lost in Adam” [? , p. 547]. This restoration is both ontological, renewing our being, and relational, reconciling us to God. 5
6 Living as Restored Image-Bearers
6.1 Submission as God-Likeness
Philippians 2:8 exemplifies Jesus’ obedience, the ultimate expression of the imago Dei. Dietrich Bonhoeffer writes, “When Christ calls a man, he bids him come and die” [? , p. 89], emphasizing discipleship as surrender to God’s will. This submission mirrors the relational nature of the Trinity, where mutual love and deference exist.
6.2 Practical Implications
Living as restored image-bearers involves reflecting God’s character in stewardship, relationships, and worship. Jürgen Moltmann argues, “Humanity’s dominion is a call to care for creation as God’s representatives, exercising authority with justice and compassion” [? , p. 225]. In relationships, it means loving sacrificially (John 13:34-35), and in communities, pursuing justice and peace (Micah 6:8).
6.3 Vision for the Future
Imagine a world where Christians embody this restored image: families thrive in mutual submission, workplaces reflect integrity, and societies uplift the marginalized. Churches become beacons of God’s kingdom, expanding His presence through lives that echo Christ’s obedience. This vision aligns with Revelation 21:1-4, where a renewed creation reflects God’s glory through His people.
7 Conclusion
This article has argued that God created humanity in His image, sin distorted that image, and Jesus restored it through His incarnation. Rooted in Hebraic ontology, the imago Dei is relational and sovereign, fulfilled through submission to God’s will. Christians are called to live this reality, transforming the world as God’s restored image-bearers. Let us embrace this identity, reflecting Christ’s love and inviting others to experience this transformation.
Grok (xAI). (2025). Personal communication.