Calvinists what is the image of God in man ?
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The Rogue Tomato
Well-known member
I can tell you some differences. God doesn't wear glasses. At least not with my frames.
jeremiah1five
Well-known member
26 And God said, Let us make man in our image, after our likeness: Gen. 1:26.
For all the passages of Scripture to follow it would be my understanding and position that the image of God and likeness would not be a "natural" man whom Scripture says is 'spiritually discerned [judged.]" And based upon the Scriptures to follow I cannot in good conscience receive that Adam possessed any aspect of the 'heavenly' [as] being created a 'natural' man from the dust of the ground and of the earth, earthy.
47 The first man is of the earth, earthy: the second man is the Lord from heaven.
As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
1 Cor. 15:47–49.
I would prefer the "NEW" man which is the image of God man [he] was created in after His likeness.
And the "NEW" man would be Christ in [me.]
24 And that ye put on the new man, which after God is created in righteousness and true holiness. Eph 4:24.
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Col 1:27.
19 My little children, of whom I travail in birth again until Christ be formed in you, Gal 4:19.
At the time of man's creation in time, the Eternal God ordained His image and likeness in man to be "Christ" and Christ "in you" and this is accomplished for His purpose with the advent of the Holy Spirit of Christ which began on the Day of Pentecost A.D. 32. God is Spirit and so His image and likeness would also be spiritual. It definitely is not "natural."
The image and likeness of God is not Adam, but Christ Himself. We are being conformed into the image and likeness of Christ who is spiritual and from heaven, not man who is of the earth, earthy. There is no better image and likeness of God the Father than God the Son, and God the Son being formed "in you."
Good question. Good post.
For all the passages of Scripture to follow it would be my understanding and position that the image of God and likeness would not be a "natural" man whom Scripture says is 'spiritually discerned [judged.]" And based upon the Scriptures to follow I cannot in good conscience receive that Adam possessed any aspect of the 'heavenly' [as] being created a 'natural' man from the dust of the ground and of the earth, earthy.
47 The first man is of the earth, earthy: the second man is the Lord from heaven.
As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
1 Cor. 15:47–49.
I would prefer the "NEW" man which is the image of God man [he] was created in after His likeness.
And the "NEW" man would be Christ in [me.]
24 And that ye put on the new man, which after God is created in righteousness and true holiness. Eph 4:24.
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Col 1:27.
19 My little children, of whom I travail in birth again until Christ be formed in you, Gal 4:19.
At the time of man's creation in time, the Eternal God ordained His image and likeness in man to be "Christ" and Christ "in you" and this is accomplished for His purpose with the advent of the Holy Spirit of Christ which began on the Day of Pentecost A.D. 32. God is Spirit and so His image and likeness would also be spiritual. It definitely is not "natural."
The image and likeness of God is not Adam, but Christ Himself. We are being conformed into the image and likeness of Christ who is spiritual and from heaven, not man who is of the earth, earthy. There is no better image and likeness of God the Father than God the Son, and God the Son being formed "in you."
Good question. Good post.
Rowan
Active member
The Image of God
The phrase “image of God” occurs several times throughout the book of Genesis (Gen 1:26–27; 5:1–3; 9:6). In many ways, the concept serves to distinguish human persons from animals and plants. As such, it speaks of how human personhood should be understood. It also elevates humans above all other created things on earth, indicating their responsibility to provide a benevolent and ethical stewardship over the rest of creation.
Examination of the passages in which “image of God” is mentioned or alluded to (Gen 1:26–27; 5:1–3; 9:6) produces several observations: the phrase is gender neutral; it is applied only to humans; humanity does not grow into the image or develop the image—there is no “potential” image of God; and the image has not been, nor can be, bestowed incrementally or partially—there is no “partial” image.
Ultimately, the Bible indicates that the image of God inherently belongs to all humans equally and immediately. The Bible deliberately presents the image of God as that which fundamentally distinguishes humanity from the rest of earth’s living creatures. There are multiple ways in which the “image of God” has been understood and articulated.
Image of God as Physical Form or Appearance
The idea that the image of God speaks of an external, visible form has fallen out of favor. This interpretation is based on the fact that the Hebrew word for “image” (tselem) was used of idols in the ancient world, and so refers to a physical form; that its use in Genesis 1:26–27 is partnered with demuth (“likeness”); and that in Genesis 5:3, both words are used to describe that Adam “fathered a son in his own likeness, after his image”—Seth.
However, tselem does not always speak of physical objects in the Old Testament (e.g., in Psalm 39:7 it refers to a “shadow” and Psalm 73:20, a “phantom”) or the ancient Near East. The word can be used metaphorically or to speak of nonconcrete objects or attributes. As such, tselem likely speaks of a type of “representation” of God without saying that the thing represented (God) must also be concrete or physical.
Furthermore, the fact that tselem (“image”) and demuth (“likeness”) are paired does not mean that the latter requires that the former be understood in visual terms. Neither do the terms always appear together, which suggests that their meanings are not entirely synonymous.
Image of God as a Physical or Mental Attribute
The image of God may be defined as an ability particular to humans—such as intelligence, rationality, emotions, volitional will, consciousness, sentience, or the ability to communicate. However, defining the image of God in any of these ways fails exegetically and creates difficulties regarding ethical questions about human life. All of these abilities cannot be said to be present equally among all human beings at all stages of life. Additionally, some are not certifiably unique to humans.
Image of God as Spiritual Ability
The term “spiritual abilities” refers to God-directed abilities or spiritual inclinations of the inner life. Examples would include belief in God, a desire to know God, prayer, and the ability to discern right from wrong. However, as with a physical or mental ability, spiritual abilities or desires are not possessed equally by all humans at all stages of life.
Image of God as Disembodied Soul
The image of God may refer to the possession of a soul or spirit. The terms naphesh and ruach, often translated “soul” and “spirit,” most commonly describe the inner disposition. Since they are used interchangeably, it cannot be posited that one refers to a physical reality and the other to a spiritual reality. The terms describe faculties possessed by embodied humans and also serve as a means of self-reference (“myself”; “themselves”).
In the Old Testament, a human being was believed to be a fusion of body and naphesh or ruach. So ingrained was this mindset that even human corpses were referred to with the term naphesh, since a person’s identity was considered inseparable from their body. However, these terms were occasionally used of animals (Gen 1:20–21; Eccl 3:21), since animals are animate creatures.
The Meaning of the Image of God
One solution avoids all of these difficulties while remaining consistent with the Genesis passages regarding the image of God. At times, the Hebrew preposition translated “in” can mean “as,” which denotes function or status: this means that it can be said that humanity was created “as” the image of God. Humans are created as God’s imagers—they function as God’s representatives.
According to this view, the image of God is not a quality within human beings; it is what humans are. Every human, regardless of its stage of development, is an imager of God. This imaging is neither incremental nor partial, nor does it derive from a physical or spiritual ability; rather, it derives from being created as God’s image.
MICHAEL S. HEISER
John D. Barry et al., Faithlife Study Bible
The phrase “image of God” occurs several times throughout the book of Genesis (Gen 1:26–27; 5:1–3; 9:6). In many ways, the concept serves to distinguish human persons from animals and plants. As such, it speaks of how human personhood should be understood. It also elevates humans above all other created things on earth, indicating their responsibility to provide a benevolent and ethical stewardship over the rest of creation.
Examination of the passages in which “image of God” is mentioned or alluded to (Gen 1:26–27; 5:1–3; 9:6) produces several observations: the phrase is gender neutral; it is applied only to humans; humanity does not grow into the image or develop the image—there is no “potential” image of God; and the image has not been, nor can be, bestowed incrementally or partially—there is no “partial” image.
Ultimately, the Bible indicates that the image of God inherently belongs to all humans equally and immediately. The Bible deliberately presents the image of God as that which fundamentally distinguishes humanity from the rest of earth’s living creatures. There are multiple ways in which the “image of God” has been understood and articulated.
Image of God as Physical Form or Appearance
The idea that the image of God speaks of an external, visible form has fallen out of favor. This interpretation is based on the fact that the Hebrew word for “image” (tselem) was used of idols in the ancient world, and so refers to a physical form; that its use in Genesis 1:26–27 is partnered with demuth (“likeness”); and that in Genesis 5:3, both words are used to describe that Adam “fathered a son in his own likeness, after his image”—Seth.
However, tselem does not always speak of physical objects in the Old Testament (e.g., in Psalm 39:7 it refers to a “shadow” and Psalm 73:20, a “phantom”) or the ancient Near East. The word can be used metaphorically or to speak of nonconcrete objects or attributes. As such, tselem likely speaks of a type of “representation” of God without saying that the thing represented (God) must also be concrete or physical.
Furthermore, the fact that tselem (“image”) and demuth (“likeness”) are paired does not mean that the latter requires that the former be understood in visual terms. Neither do the terms always appear together, which suggests that their meanings are not entirely synonymous.
Image of God as a Physical or Mental Attribute
The image of God may be defined as an ability particular to humans—such as intelligence, rationality, emotions, volitional will, consciousness, sentience, or the ability to communicate. However, defining the image of God in any of these ways fails exegetically and creates difficulties regarding ethical questions about human life. All of these abilities cannot be said to be present equally among all human beings at all stages of life. Additionally, some are not certifiably unique to humans.
Image of God as Spiritual Ability
The term “spiritual abilities” refers to God-directed abilities or spiritual inclinations of the inner life. Examples would include belief in God, a desire to know God, prayer, and the ability to discern right from wrong. However, as with a physical or mental ability, spiritual abilities or desires are not possessed equally by all humans at all stages of life.
Image of God as Disembodied Soul
The image of God may refer to the possession of a soul or spirit. The terms naphesh and ruach, often translated “soul” and “spirit,” most commonly describe the inner disposition. Since they are used interchangeably, it cannot be posited that one refers to a physical reality and the other to a spiritual reality. The terms describe faculties possessed by embodied humans and also serve as a means of self-reference (“myself”; “themselves”).
In the Old Testament, a human being was believed to be a fusion of body and naphesh or ruach. So ingrained was this mindset that even human corpses were referred to with the term naphesh, since a person’s identity was considered inseparable from their body. However, these terms were occasionally used of animals (Gen 1:20–21; Eccl 3:21), since animals are animate creatures.
The Meaning of the Image of God
One solution avoids all of these difficulties while remaining consistent with the Genesis passages regarding the image of God. At times, the Hebrew preposition translated “in” can mean “as,” which denotes function or status: this means that it can be said that humanity was created “as” the image of God. Humans are created as God’s imagers—they function as God’s representatives.
According to this view, the image of God is not a quality within human beings; it is what humans are. Every human, regardless of its stage of development, is an imager of God. This imaging is neither incremental nor partial, nor does it derive from a physical or spiritual ability; rather, it derives from being created as God’s image.
MICHAEL S. HEISER
John D. Barry et al., Faithlife Study Bible
Jesus is the perfect Image of God.
After believing in Christ we are predestined to be conformed to the Image of Christ.
So we are being formed into images of Christ who is the perfect Image of God.
civic
Well-known member
Having the “image” or “likeness” of God means, in the simplest terms, that we were made to resemble God. Adam did not resemble God in the sense of God’s having flesh and blood. Scripture says that “God is spirit” (John 4:24) and therefore exists without a body. However, Adam’s body did mirror the life of God insofar as it was created in perfect health and was not subject to death.
The image of God (Latin, imago dei) refers to the immaterial part of humanity. It sets human beings apart from the animal world, fits them for the dominion God intended them to have over the earth (Genesis 1:28), and enables them to commune with their Maker. It is a likeness mentally, morally, and socially.
Mentally, humanity was created as a rational, volitional agent. In other words, human beings can reason and choose. This is a reflection of God’s intellect and freedom. Anytime someone invents a machine, writes a book, paints a landscape, enjoys a symphony, calculates a sum, or names a pet, he or she is proclaiming the fact that we are made in God’s image.
Morally, humanity was created in righteousness and perfect innocence, a reflection of God’s holiness. God saw all He had made (humanity included) and called it “very good” (Genesis 1:31). Our conscience or “moral compass” is a vestige of that original state. Whenever someone writes a law, recoils from evil, praises good behavior, or feels guilty, he or she is confirming the fact that we are made in God’s own image.
Socially, humanity was created for fellowship. This reflects God’s triune nature and His love. In Eden, humanity’s primary relationship was with God (Genesis 3:8 implies fellowship with God), and God made the first woman because “it is not good for the man to be alone” (Genesis 2:18). Every time someone marries, makes a friend, hugs a child, or attends church, he or she is demonstrating the fact that we are made in the likeness of God.
Part of being made in God’s image is that Adam had the capacity to make free choices. Although they were given a righteous nature, Adam and Eve made an evil choice to rebel against their Creator. In so doing, they marred the image of God within themselves, and passed that damaged likeness on to all their descendants (Romans 5:12). Today, we still bear the image of God (James 3:9), but we also bear the scars of sin. Mentally, morally, socially, and physically, we show the effects of sin.
The good news is that when God redeems an individual, He begins to restore the original image of God, creating a “new self, created to be like God in true righteousness and holiness” (Ephesians 4:24). That redemption is only available by God’s grace through faith in Jesus Christ as our Savior from the sin that separates us from God (Ephesians 2:8-9). Through Christ, we are made new creations in the likeness of God (2 Corinthians 5:17).got ?
hope this helps !!!
The image of God (Latin, imago dei) refers to the immaterial part of humanity. It sets human beings apart from the animal world, fits them for the dominion God intended them to have over the earth (Genesis 1:28), and enables them to commune with their Maker. It is a likeness mentally, morally, and socially.
Mentally, humanity was created as a rational, volitional agent. In other words, human beings can reason and choose. This is a reflection of God’s intellect and freedom. Anytime someone invents a machine, writes a book, paints a landscape, enjoys a symphony, calculates a sum, or names a pet, he or she is proclaiming the fact that we are made in God’s image.
Morally, humanity was created in righteousness and perfect innocence, a reflection of God’s holiness. God saw all He had made (humanity included) and called it “very good” (Genesis 1:31). Our conscience or “moral compass” is a vestige of that original state. Whenever someone writes a law, recoils from evil, praises good behavior, or feels guilty, he or she is confirming the fact that we are made in God’s own image.
Socially, humanity was created for fellowship. This reflects God’s triune nature and His love. In Eden, humanity’s primary relationship was with God (Genesis 3:8 implies fellowship with God), and God made the first woman because “it is not good for the man to be alone” (Genesis 2:18). Every time someone marries, makes a friend, hugs a child, or attends church, he or she is demonstrating the fact that we are made in the likeness of God.
Part of being made in God’s image is that Adam had the capacity to make free choices. Although they were given a righteous nature, Adam and Eve made an evil choice to rebel against their Creator. In so doing, they marred the image of God within themselves, and passed that damaged likeness on to all their descendants (Romans 5:12). Today, we still bear the image of God (James 3:9), but we also bear the scars of sin. Mentally, morally, socially, and physically, we show the effects of sin.
The good news is that when God redeems an individual, He begins to restore the original image of God, creating a “new self, created to be like God in true righteousness and holiness” (Ephesians 4:24). That redemption is only available by God’s grace through faith in Jesus Christ as our Savior from the sin that separates us from God (Ephesians 2:8-9). Through Christ, we are made new creations in the likeness of God (2 Corinthians 5:17).got ?
hope this helps !!!
A lot of good answers...
but for me the important part of being in the image of GOD is that we are made to be like the Divine persons in a way that we are created to become a proper and fit Bride for HIM. People don't marry animals; GOD does not marry sinners.
GOD wanted to create a Church,
Matthew 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
a congregation of people in full loving, holy communion with HIM in heaven called the heavenly marriage.
1 Corinthians 1:9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.
Fellowship: Strong's G2842 - koinōnia
• fellowship, association, community, communion, joint participation, intercourse
• the share which one has in anything, participation
• intercourse, fellowship, intimacy
Fellowship is also the depth of the meaning of marriage and communion...
HIS plan for all creation was the heavenly marriage.
HIS plan for each of us was the heavenly marriage.
Everything HE has ever done or will ever do conformed to this purpose, this plan, and He has never done anything that would slow this plan down or put it off or side track it in the least!
It implies that ALL of HIS being, all of HIS Sovereignty, all of HIS love, HIS righteousness and HIS nature as just having one perfect focus, to culminate HIS relationship with HIS creation in the heavenly marriage! ONE PLAN, ONE FOCUS: A MARRIAGE WITH PEOPLE WHO WANTED TO BE THERE WITH HIM IN THAT REALITY AND WHO CHOSE IT BY THEIR FREE WILL!
They must have truly wanted love, holiness and heaven as HE defines it.
Deuteronomy 4:29 But if from thence thou shalt seek the LORD thy God, thou shalt find [him], if thou seek him with all thy heart and with all thy soul. You only seek this way for that which you really really want...
And those who are condemned already are those who rebuked HIM as a good husband because they decided that HE was lying about being our GOD and therefore was a false god:
Deuteronomy 32:5 “They have corrupted themselves; They are not His children because of their blemish but a perverse and crooked generation.
with
Ecclesiastes 7:29 Only this have I found: I have discovered that God made men upright, but they have sought out many schemes.” Berean Standard Bible
upright = righteous and the schemes are our methods to seek happiness outside of GOD's holiness which only caused our self corruption.
Aside:
The failure to fulfill the potential of our creation to become HIS Bride is NOT found in our being created as unable to fulfill that purpose (such as being created a sinner in Adam) but is rather the end result of a free will decision by an ingenuous innocent (ie perfectly sinless) person to not join YHWH in HIS creation of HIS church but to go their own way into what they thought would bring them the most happiness in their life, a choice made by faith, that is, without any proof of which definition of reality (YHWH's or HIS detractors) was in fact true and thus stemming only from that which they most desired.
but for me the important part of being in the image of GOD is that we are made to be like the Divine persons in a way that we are created to become a proper and fit Bride for HIM. People don't marry animals; GOD does not marry sinners.
GOD wanted to create a Church,
Matthew 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
a congregation of people in full loving, holy communion with HIM in heaven called the heavenly marriage.
1 Corinthians 1:9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.
Fellowship: Strong's G2842 - koinōnia
• fellowship, association, community, communion, joint participation, intercourse
• the share which one has in anything, participation
• intercourse, fellowship, intimacy
Fellowship is also the depth of the meaning of marriage and communion...
HIS plan for all creation was the heavenly marriage.
HIS plan for each of us was the heavenly marriage.
Everything HE has ever done or will ever do conformed to this purpose, this plan, and He has never done anything that would slow this plan down or put it off or side track it in the least!
It implies that ALL of HIS being, all of HIS Sovereignty, all of HIS love, HIS righteousness and HIS nature as just having one perfect focus, to culminate HIS relationship with HIS creation in the heavenly marriage! ONE PLAN, ONE FOCUS: A MARRIAGE WITH PEOPLE WHO WANTED TO BE THERE WITH HIM IN THAT REALITY AND WHO CHOSE IT BY THEIR FREE WILL!
They must have truly wanted love, holiness and heaven as HE defines it.
Deuteronomy 4:29 But if from thence thou shalt seek the LORD thy God, thou shalt find [him], if thou seek him with all thy heart and with all thy soul. You only seek this way for that which you really really want...
And those who are condemned already are those who rebuked HIM as a good husband because they decided that HE was lying about being our GOD and therefore was a false god:
Deuteronomy 32:5 “They have corrupted themselves; They are not His children because of their blemish but a perverse and crooked generation.
with
Ecclesiastes 7:29 Only this have I found: I have discovered that God made men upright, but they have sought out many schemes.” Berean Standard Bible
upright = righteous and the schemes are our methods to seek happiness outside of GOD's holiness which only caused our self corruption.
Aside:
The failure to fulfill the potential of our creation to become HIS Bride is NOT found in our being created as unable to fulfill that purpose (such as being created a sinner in Adam) but is rather the end result of a free will decision by an ingenuous innocent (ie perfectly sinless) person to not join YHWH in HIS creation of HIS church but to go their own way into what they thought would bring them the most happiness in their life, a choice made by faith, that is, without any proof of which definition of reality (YHWH's or HIS detractors) was in fact true and thus stemming only from that which they most desired.
Rockson
Well-known member
So the word Calvinists is in the title of the OP.
With the quote above being true one could say Calvinists are speaking opposed to the image of God. If image means one who can exercise Dominion Calvinists would have it MAN could never exercise Dominion over anything....and never did. They would have it everything MAN did was really God exercising Dominion. And if image means MAN could reason and choose like God then if Calvinists are saying that was never possible then again it'd be speaking against the image of God.
civic
Well-known member
Agreed which is why I’m still waiting to hear from them
Rockson
Well-known member
I sincerely don't mean to embarrass them but these are things they really need to consider.Agreed which is why I’m still waiting to hear from them
