Tanakh Prophecy
"Let Us make man in Our image… upon the likeness of a throne was a likeness with the appearance of a man."
Fulfillment
"He is the image of the invisible God… the express image of His person."
Rabbinic Sources
"The glory seated on the throne has the likeness of Adam — the divine image."
Deep Dive: Image of the invisible God
Historical Context
The prophecy regarding the "image of the invisible God" finds its roots in the Tanakh, specifically within the creation narrative of Genesis and the prophetic vision in Ezekiel. Genesis 1:26-27, traditionally attributed to Moses in the 15th century BCE, introduces the concept of humanity created in the image of God. This passage was addressed to the Israelites, establishing their unique relationship with the Creator. The context of this passage emphasizes humanity's dignity and purpose, which are integral to the Israelite identity.
Ezekiel 1:26, on the other hand, presents a vision of God’s glory on a celestial throne, and is attributed to the prophet Ezekiel, who prophesied during the Babylonian exile in the 6th century BCE. This stark historical backdrop, marked by trauma and displacement, profoundly shapes the understanding of God's presence among His people. Archaeological findings, such as seals and inscriptions from the Babylonian period, illustrate the intense spiritual milieu of the time, where profound theological questions about divine presence and representation were being addressed.
Textual Analysis
The Hebrew phrase "בְּצֶלֶם אֱלֹהִים" (b'tzelem Elohim), translated as "in the image of God," incorporates significant theological implications. The term "צֶלֶם" (tzelem), meaning "image" or "likeness," suggests a representation or manifestation of a deeper reality. The use of the plural form "אֱלֹהִים" (Elohim) raises questions about the divine plurality, inviting interpretations that can range from a reflection of the multifaceted nature of God to an early hint of Trinitarian thought interpreted through a messianic lens.
In Ezekiel 1:26, the phrase "כְּמוֹ דְמוּת" (k'mo d'mut), meaning "like the appearance," further emphasizes the metaphorical representation of divinity. This expression suggests that the likeness seen is not an exact replication but a divine analogy that communicates God's glory in a manner comprehensible to humanity. Various translations, such as the New Jewish Publication Society Tanakh (NJPS) and the Septuagint, provide nuanced interpretations that further enrich the understanding of these texts.
Fulfillment Evidence
The New Testament asserts that Yeshua fulfills the prophetic declaration of being the "image of the invisible God." Colossians 1:15 states, "He is the image of the invisible God, the firstborn of all creation." This verse directly links Yeshua's identity to the original creation narrative, suggesting that through Him, the fullness of God is revealed. Hebrews 1:3 reinforces this idea, declaring Him to be "the express image of His person," implying that Yeshua embodies the essence of God in a tangible form.
Historical evidence supporting this fulfillment exists in the early Church's understanding of Yeshua's divine nature. Writings from early Church Fathers, such as Justin Martyr and Irenaeus, reflect on the significance of Yeshua as the visible representation of God, drawing from both Tanakh and rabbinic interpretations. Common objections, such as the assertion that Yeshua's divinity was a later development, often overlook the continuity of the messianic expectation rooted in Jewish thought, which anticipated a figure who would embody divine attributes.
Rabbinic Perspectives
Rabbinic literature provides a rich tapestry of interpretations concerning the image of God. The Targum Ezekiel 1:26 states, "The glory seated on the throne has the likeness of Adam — the divine image." This interpretation aligns with the notion of Adam as the archetype of humanity and a foreshadowing of the Messianic figure. The Talmud also reflects on the idea that humanity was created for the purpose of reflecting divine glory, underscoring the importance of the image of God in understanding the human condition.
Midrashic sources expand on these themes, often linking the image of God to moral and ethical behavior, highlighting how individuals can embody divine attributes through righteous living. This perspective supports a messianic reading, where the Messiah, as the ultimate image of God, not only embodies divine characteristics but also calls humanity to a higher ethical standard.
Significance for Today
The prophecy concerning the "image of the invisible God" holds profound relevance for contemporary believers. It invites reflection on the nature of identity, purpose, and the inherent dignity of every human being. For modern seekers, this prophecy offers hope, as it emphasizes that through Yeshua, the fullness of God’s character is accessible and relatable.
In a world often marked by division and identity crises, the understanding that humanity is created in the image of God serves as a unifying principle. It challenges followers to embody the values of compassion, justice, and love that Yeshua exemplified, fostering a community that reflects divine attributes.
Moreover, recognizing Yeshua as the fulfillment of this prophecy reinforces the continuity of the biblical narrative, connecting the creation story with the New Covenant. This understanding enriches the faith experience, encouraging deeper exploration of identity, purpose, and the nature of God in the lives of believers today. The call to be images of the invisible God is not merely an ancient idea but a living challenge for all who seek to reflect His glory in the modern world.
Two Millennia of Adversary Positions
9 eras of objections to this prophecy, with primary sources and Messianic corrections.
Sages of the Midrash
Plural 'Us' Refers to God Consulting Angels
"When Moses was writing the Torah... he came to this verse, which says: 'And God said: Let us make man in our image, after our likeness.' Moses said before Him: 'Master of the Universe! You are providing an opening for the heretics!' He said to him: 'Write! And whoever wishes to err, let them err.'"
The Sages of the Midrash interpret the plural 'Let us make man' in Genesis 1:26 as God consulting with His heavenly court of angels before creating humanity. This was intended to teach humility, showing that even the highest authority should consult with subordinates. This reading counters the Christian interpretation that 'us' implies a plurality within the Godhead.
Targum Jonathan
'Let Us Make Man' Refers to God Speaking to Angels
"And the Lord said to the angels who ministered before Him, who were created on the second day of the creation of the world, 'Let us make man in Our image, in Our likeness...'"
This early Aramaic translation of the Prophets, and by tradition the Torah, interprets the plural 'Let Us make man' in Genesis 1:26 as God addressing the angels who were created on the second day. This reading avoids any implication of a plurality within the Godhead, framing the moment as a divine council.
Maimonides (Rambam)
'Image of God' Refers to Intellect, Not Physical Form
"The term 'image,' on the other hand, is applied to the natural form, I mean to the notion in virtue of which a thing is constituted as a substance and becomes what it is... it is on account of this intellectual apprehension that it is said of man, 'in the image of God he created him.'"
Maimonides argues forcefully for God's absolute incorporeality. He posits that the 'image' (tzelem) of God in man is not a physical or bodily likeness, but refers to man's unique rational soul and intellectual apprehension. To think of God in any physical form is a category error and a form of idolatry.
Rashi
'Let Us Make Man' is God Consulting Angels out of Humility
"The humility of the Holy One, blessed be He, they learned from here. Since man is in the likeness of the angels and they would be jealous of him, for this reason He took counsel with them."
Rashi explains that God, in His humility, consulted with His angelic court before creating man. Because man shares qualities with angels (e.g., intellect), God included them in the announcement to prevent their jealousy. This interpretation upholds God's absolute oneness while explaining the plural language.
IslamQA.info
God Has an 'Image' Befitting His Majesty, Unlike Creation
"The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that Allaah created Adam in His image. What is meant by the image is an image that Allaah has, in a manner that befits Him, may He be glorified and exalted. The image of Allaah is not like the images of created beings."
Based on a hadith stating 'Allah created Adam in His Image,' Islamic theology affirms the phrase but qualifies it to protect the core doctrine of Tawhid (God's absolute oneness and incomparability). The 'image' is one that befits God's majesty, but it is in no way like the image of created beings. To inquire into the 'how' of this image is forbidden, and to liken it to a human form is heresy.
Maimonides (Rambam)
God is Incorporeal; 'Image' Refers Only to Intellect
"The term 'image,' on the other hand, is applied to the natural form, I mean to the notion in virtue of which a thing is constituted as a substance and becomes what it is... In man, the 'image' is that in virtue of which he is man, and that is the intellectual perception."
Maimonides argues forcefully that God is absolutely incorporeal and has no physical form. Therefore, 'image of God' cannot refer to a physical likeness. He defines 'image' (tzelem) as the essential nature of a thing, which in man's case is his intellectual perception or rational soul.
Tovia Singer
Image of God is Spiritual Qualities, Not Physical Likeness
"In other words, the image of God in which man was fashioned is not a physical likeness, but rather the spiritual qualities and lofty consciousness that man alone possesses."
Following medieval rabbinic tradition, Tovia Singer argues that the 'image of God' is not a physical resemblance but refers to the unique spiritual qualities, intellect, and consciousness that distinguish humanity. He contends that the Christian interpretation of Genesis 1:26 is a distortion used to support the foreign doctrine of the incarnation, ignoring the immediate context where the verb for 'create' is singular ('He created'), refuting any Trinitarian reading.
IslamQA.info
Attributing an Image or Son to God is Shirk (Polytheism)
"The belief that Allaah has a son, or that He has partners, or that He becomes incarnate in any of His creation, is the greatest form of shirk and kufr..."
From an Islamic perspective, the doctrine of Tawhid (the absolute oneness of God) is paramount. The belief that God could become incarnate in a human 'image' or have a son is considered the greatest form of polytheism (shirk) and disbelief (kufr). This view sees God as utterly transcendent and unlike His creation in every respect.
Tovia Singer
'Us' in Genesis 1:26 is God Addressing Angels, Not the Trinity
Tovia Singer, in his work against Christian missionary efforts, argues that the plural 'Us' and 'Our' in Genesis 1:26 is misinterpreted by Christians to support the Trinity. He asserts this is either an example of the 'royal we' or, more likely, God addressing the heavenly court of angels, following classical rabbinic commentators like Rashi. This reading is intended to defend the absolute, indivisible unity of God against Trinitarian theology and refute any notion of a tri-personal Godhead being involved in creation.