Defenders 3: Doctrine of Man (Part 2): Biblical Data Concerning Man as the Image of God

Summary4 min read

Host: Dr. William Lane Craig
Date: January 8, 2020

Episode Overview

In this episode, Dr. William Lane Craig explores the foundational Christian doctrine that humans are created in the "image of God"—the imago dei. He examines the key scriptural passages that inform this concept, clarifies crucial Hebrew terms, discusses New Testament references, and offers theological reflections on the reciprocal dynamic of God's image in man and the incarnation of Christ. The session concludes with practical and seasonal insights related to the doctrine.

Key Discussion Points & Insights

1. Scriptural Basis for the Image of God in Man

(00:17–05:30)

Genesis as the Foundation:
- Genesis 1:26–27 is the "locus classicus" for the doctrine of the image of God:
  
  “Then God said, let us make man in our image, after our likeness…” (00:44)
- Two Hebrew terms used:
  - Selim (image) — connotes resemblance or a literal image
  - Demut (likeness)
Parallelism, Not Distinction:

“In this Hebrew text, there’s probably no difference between these two… it’s rather a sort of parallelism to describe the resemblance or relation of man to God.” (02:17)
- Both terms express the closeness between God and humanity.
Related Passages:
- Genesis 5:1 – humanity created “in the likeness of God”
- Genesis 9:6 – capital punishment justified because “God made man in his own image”
Image Passed to Offspring:
- Genesis 5:3 – Adam begets Seth “in his own likeness, after his image”
- Analogy: As Adam is in God’s image, his offspring (Seth) is in his image; this maintains continuity of the doctrine.

2. The Image of God in the New Testament

(05:30–09:20)

Paul’s Reference – 1 Corinthians 11:7:
- “For a man ought not to cover his head, since he is the image [icon] and glory of God, but woman is the glory of man.” (06:05)
Equality of Man and Woman in God’s Image:

“Paul knows that, according to Genesis, woman is created in the image of God just as much as man is.” (07:05)
- Refers back to Genesis 1:27 – “male and female he created them,” both in God’s image.
- Paul distinguishes: “Woman is the glory of man,” but not his image.
James 3:9 – Ethical Implication:
- “With the tongue we bless the Lord… and with it we curse men, who are made in the likeness [homoiosis] of God.” (08:35)
- The uniqueness of humans: singled out as image-bearers, unlike any other creatures.

3. The Profound Theological Reversal in the Incarnation

(09:20–11:50)

God Taking on the Likeness of Man:
- Not only are humans made in God’s image, but the New Testament radicalizes this: God in Christ takes on the likeness of man.
Philippians 2:6–7:

“Christ Jesus… did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men.” (10:10)
Hebrews 4:17 (correctly Hebrews 2:17):

“Since we share in flesh and blood, Christ… had to be made like his brethren in every respect, so that he might become a merciful and faithful High Priest…” (10:55)
Christmas Application:
- The Incarnation—a reversal and fulfillment of the doctrine of the image of God—is central to Christmas:
  
  “So as we think about man as being made in the image and likeness of God, let’s not forget as well that in Christ, God was actually made in the image and likeness of man for the sake of our salvation.” (11:37)

Notable Quotes & Memorable Moments

On the Meaning of Image and Likeness:

“Selim and demut, image and likeness… there’s probably no difference in between these two. It’s not as though these represent two different aspects of man’s nature.” (02:05)
On Gender and God’s Image:

“Clearly, in Hebrew thinking, man and woman alike are created in God’s image. So mankind is created in the image of God, and mankind comprises both male and female. They are equally in the image of God.” (07:23)
Incarnation as Reversal:

“The New Testament not only speaks of man as being the image and likeness of God. It also uses language, which is the very reversal of this expression... that God himself was made to be in the image or likeness of man.” (09:45)
On the Christmas Connection:

“At this time of year… let’s not forget as well, that in Christ, God was actually made in the image and likeness of man for the sake of our salvation. And that’s what we celebrate at Christmas.” (11:35)

Important Timestamps

00:17 — Introduction to the doctrine of man as the image of God
01:10–03:30 — Genesis foundation and exploration of “image” and “likeness”
04:25 — Genesis 5:3 and the transmission of the image
05:30–07:35 — 1 Corinthians 11:7, gender equality in God’s image, and James 3:9
09:20–10:20 — The Incarnation in Philippians 2:6–7 and Hebrews 2:17
11:35 — Application to Christmas: Incarnation as reversal of imago dei

Summary Flow and Tone

Dr. Craig’s tone is scholarly yet pastoral, blending careful analysis of biblical texts with theological reflection. He moves systematically through scripture, clarifying the unity of mankind in God’s image, then offers a practical, seasonal exhortation: the miracle of Christmas is both God’s identification with humanity and the fulfillment of the biblical doctrine of the image of God.

For more resources from Dr. Craig, visit reasonablefaith.org

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Transcript3 lines

[00:01]
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Welcome to Defenders, the teaching class of Dr. William Lane Craig. Today the Doctrine of Man, Part 2. For more information and resources from Dr. Craig, go to reasonablefaith.org Last week we
[00:17]
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began a new locus or topic in our survey of Christian doctrine, namely the doctrine of man. And we differentiated empirical, philosophical and theological approaches to anthropology. And today we want to turn to our first topic in theological anthropology, which is man as created in the image of God. Let's look first at the biblical data concerning man as the image of God. The classical theological term for this in Latin is the imago dei, the image of God. Man is created in God's image, the imago dei. Let's look at the biblical data that's pertinent to the doctrine of man as the image of God. The classical biblical text on this subject is Genesis, chapter 1, verses 26 to 27. Genesis 1:26, 27. There we read then God said, let us make man in our image after our likeness, and and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So God created man in his own image. In the image of God he created him. Male and female he created. Now notice here that there are two words used to express the resemblance of man to his creator. The first word is the Hebrew word selim, or image, which connotes a resemblance or a literal image of something. The second word is demut, which is translated likeness. Selim and demut, image and likeness. Man is said to be created in God's image after or according to his likeness. Now, in Hebrew, or at least in this Hebrew text, there's probably no difference in between these two. It's not as though these represent two different aspects of man's nature, image and likeness. It's rather a sort of parallelism to describe the resemblance or relation of man to God. The image of God is also referred to in Genesis chapter 5 and. And verse 1, Genesis chapter 5, verse 1, where it says, this is the book of the generations of Adam. When God created man, he made him in the likeness demut of God. And finally Genesis 9, 6 is God's command concerning capital punishment for for murder. Genesis 9 and verse 6 reads, Whoever sheds the blood of man by man shall his blood be shed. For God made man in his own image. These are the passages in Genesis that describe man as made in the image and likeness of God. But we might also want to compare with these texts Genesis chapter 5 and verse 3 Genesis 5:3. This verse speaks of Adam's begetting his son Seth. Genesis 5:3 says that Adam, and I quote, became the father of a son in his own likeness after his image, and named him Seth. Here the offspring of Adam is also said to be created in Adam's image. Selim and also his likeness demut in the same way that Adam was created in the image and according to the likeness of God. So just as Adam was created in the image and after the likeness of God, so Adam's offspring were created in his Adam's image and likeness. Now, Genesis is certainly the locus classicus for the doctrine of the image of God in Scripture. But there are also a couple of passages in the New Testament that speak of this concept as well. For example, 1st Corinthians 11:7, 1 Corinthians 11:7. Here Paul says, for a man ought not to cover his head, since he is the image. And the Greek word here is iconic. He is the image icon of God, but woman is the glory of man. Man is the image, icon and glory of God, but woman is the glory of man. So here we have a reference in the New Testament to man as created in God's image. Now notice the asymmetry here. Paul does not say that woman is the image and glory of man. Paul knows that according to Genesis, woman is created in the image of God just as much as man is. When you go back to Genesis and look at the locus classicus for this notion, namely Genesis chapter 1, verses 26 and 27, it uses the plural pronoun them. Let us make man in our image after our likeness. Let them plural, let them have dominion over the fish of the sea, etc. Then verse 27 says, so God created man in his own image, in the image of God. He created him male and female. He created them. Clearly in Hebrew thinking, man and woman alike are created in God's image. So mankind is created in the image of God, and mankind comprises both male and female. They are equally in the image of God. And that's why Paul says woman is the glory of man. He doesn't say she is the image of man. The woman is the glory of man, but he understands that she is just as much in the image of God as her husband is. Finally, in James 3. 9, speaking about controlling our tongue, James says the following James chapter three and verse nine. With it the tongue we bless the Lord and Father, and with it we curse men who are made in the likeness of God. The word in the Greek here for likeness is hamaiosis so in both the Old Testament and the New Testament, we have this notion of human beings as being special, singled out in being created in God's image and likeness, unlike all of the rest of the creatures in the biosphere. Now, as I reviewed this material, I wondered if there weren't some aspect of it that might be pertinent to this Christmas time of the year that I could share. And to my surprise, there was an aspect of this doctrine that did strike me in this way. Because the New Testament not only speaks of man as being the image and likeness of God, it also uses language, which is the very reversal of this expression, to say something very radical, that God himself was made to be in the image or likeness of man. Philippians, chapter 2, verses 6 and 7, Philippians 2, 6, 7. Christ Jesus, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of of men. Homoiosis. Philippians 2:627. Though Christ was God himself, Christ humbly came to be born in the likeness of man. Similarly, In Hebrews chapter 4 and verse 17, Hebrews 4, 17, we read that since we share in flesh and blood, Christ, and I quote, had to be made like Hamo. Same root. Hamo had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest to make expiation for the sins of the people. End quote. So at this time of year, as we think about man as being made in the image and likeness of God, and let's not forget as well, that in Christ God was actually made in the image and likeness of man for the sake of our salvation. And that's what we celebrate at Christmas. Well, let's have a word of prayer to end our shortened lesson today, and then we'll enjoy the fellowship around the table. Our Father in heaven, we celebrate this tremendous gift of your son for the sake of our salvation and redemption. Thank you. That in him we have the forgiveness of sins and the gift of your righteousness to us. Thank you. That he stooped so low to take on not only our nature, but our very sin itself, that we might be cleansed and forgiven and declared righteous in your eyes. And so as we think of Christmas this year and think of the Incarnation, we pray that you would bring these truths to our hearts, that we might celebrate with deeper meaning and understanding through Christ, our Lord, we pray. Amen.
[12:20]
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The copyright for the preceding material, this material is held by Dr. William Lane Craig. For more, go to reasonablefaith.org.