GOD’S IMAGE IN MAN:

THE FOUNDATION OF UNDERSTANDING HUMAN NATURE

by

Mark K. Perry
Westerville Bible Church

“What Is Human Nature?”

Ohio Dominican University
April 20, 2015
 GOD’S IMAGE IN MAN:
THE FOUNDATION OF UNDERSTANDING HUMAN NATURE

In order to discuss human nature, one must first establish what makes a human being

human. In a biblical worldview,1 a human being is distinguished from the rest of the created

order because he is made in God’s image (Gen 1:26–27).

The Image of God in Man

The image of God in man means that human beings bear a personal, moral, and spiritual

resemblance to God. This is why human beings—unlike animals—are called to replicate God’s

communicable attributes such as love, righteousness, faithfulness, and truth. Man is only able to

demonstrate these qualities because human beings are made in God’s image.

Resemblance to God: Personal, Spiritual, and Moral

Humankind’s personal resemblance to God means that man, like God, enjoys an intellect

and will. Human beings are self-conscious, communicating, rational, self-determining creatures.

These attributes of personality distinguish humans from the animal kingdom. Animals do not feel

or express emotions. Animals do not speak or use human language.2 Furthermore, the personality

of human beings gives them the ability to relate to other humans (cf. Gen 2:20).

1
Without delving too deeply into epistemological or philosophical concerns, when I speak of a biblical
worldview, I mean to say that my presuppositions are that God exists and that God has revealed himself in the Bible.
Everyone has a worldview and everyone has presuppositions, or first principles—whether he or she admits them or
not.
2
In fact, linguist Noam Chomsky concludes that language is an innate part of human nature. See Rules and
Representations (New York: Columbia University Press, 2005), 139–40.

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Humankind’s moral resemblance to God means that man is a moral agent, able to choose

between right and wrong and be subsequently responsible to God for those choices. He has a

God-given conscience that identifies right and wrong, instilling in him an intuitive sense of

morality and the knowledge that he ought to do what is right. Animals are not moral beings.

Humankind’s spiritual resemblance to God means that man was created to worship and

serve God. Unlike an animal which ceases to exist at death, human beings have an eternal soul. It

is impossible to speak of the image of God in man without noting that sin has marred, although

not destroyed, the image of God in man. While man was originally created in holiness,

fellowshipping with God (personal), obeying God (moral), and worshiping God (spiritual), sin

destroyed that relationship. Since animals cannot sin and thus do not need redemption, God sent

his Son to earth as a human to live with and die for humans. The image of God can only be

restored through the perfect life and sacrificial death of Jesus Christ, the God-Man, (Col 3:9–10).

Implications of the Image of God in Man

The understanding of the image of God in man informs our concept of common good,

justice, and truth. Doing what is good, just, or truthful is only possible because human beings are

made in God’s image. Furthermore, identifying what is good, just, or truthful is based on who

God is and what he has commanded.

First, because man is made in God’s image, human life has infinite value. God

commanded Noah, “Whoever sheds the blood of man, by man shall his blood be shed, for God

made man in his own image” (Gen 9:6). The basis for forbidding murder and designating it as a

capital crime is that taking human life is an affront to God in whose image man was created. In

the same passage however, God allows the killing and eating of animals (Gen 9:3). The

difference between the two is that human beings are made in God’s image while animals,
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although wonderfully created and beautiful in their way, are not. This highlights another

important distinction: human beings are the pinnacle of God’s created order and God has given

them authority over the rest of it (Gen 2:8, 15; 9:2–3). The earth was created for human beings,

not the opposite. Because humans are made in God’s image, human life is of greater value than

animal life or even the natural environment.

Second, because man is made in God’s image, all human beings are united in the human

race. Ethnic distinctions are not relevant to the image of God in man. Because all human beings

are created in God’s image, no ethnic group is intrinsically superior to another. Along the same

lines, male and female, although created with different physical characteristics and given

different roles by God, are neither superior nor inferior to each other because they are made in

God’s image.

Finally, the way we treat others is affected by the fact that human beings are created in

God’s image. This is why God forbids the unlawful taking of a human life (Gen 9:6). This is why

human life, whether in the womb or terminally ill, has irreplaceable value. “Quality of life” is the

value given by God to a human being when he created her in his image. This is why God forbids

slanderous and hurtful speech (Jas 3:9–10). Human beings are God’s image bearers, and to

mistreat them is to dishonor the God who created them.

The Nature of Sin: Act and Principle

While God created human beings in his image and pronounced them good (Gen 1:31),

something has obviously changed since that time. The corrupting factor that has touched every

human being since Adam is sin (Rom 5:12–14). In fact, we cannot speak of human nature

without dealing with the nature of sin.

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The Act of Sin

Sin is most easily identified in the act. In fact, we could define sin as any act, word,

thought, or disposition that fails to conform to God’s character.3 An act of sin may be either a

refusal to comply with God’s prohibitions or a failure to obey his requirements. If sin was

limited to the act, the solution would be simple: restrict those acts either by discipline (self-

imposed) or by laws (corporately). However, it is incontrovertible that none of us are able to

control ourselves completely; indeed, we all have done things we regret. At the same time, as we

look at society, the burgeoning volume of laws and prohibitions is matched or exceeded by

human creativity and its stubborn resolve to break those laws.

The Principle of Sin

This points out the larger and more serious problem of sin as a principle. Sin is not

simply an act that must be avoided; it is our internal sinfulness from which acts of sin issue. As

Jesus said, “For from within, out of the heart of man, come evil thoughts, sexual immorality,

theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride,

foolishness. All these evil things come from within, and they defile a person” (Mark 7:21–23).

This means to say that human beings are not sinful because they sin; rather, they sin because they

are sinful. Curbing acts of sin does nothing to deal with the sin principle.

This sinfulness is inherent in every human being because we are all part of the same

human race (see above). We have inherited a sinful disposition from the moment of conception

(Ps 51:5) because of Adam’s sin as our representative (Rom 5:12). No one escapes or avoids the

sin principle, and as a result, all human beings commit acts of sin (Rom 3:23). The sin principle

3
Notice how the definition of sin is related to the image of God in man. Man was created to reflect God’s
image, and sin is his failure to do so.
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manifests itself from a child’s earliest days in selfishness. Human beings are bent toward self-

centeredness: they labor tirelessly for their own benefit, often mindless of those around them.

Even those who appear altruistic often have ulterior motives such as appeasing guilt or feeling

superior to others. When human beings are brought together into a marriage, family, or

community, their collective selfishness manifests itself to an even larger degree. Sometimes the

attempt to fix the problem causes the situation to become even worse.

The Solution to the Sin Problem

Since sin is not just an act (external), but also a principle (internal), it cannot be dealt

with by purely external means. Restraining the outward manifestations of sin in society, while

necessary to protect others, does nothing to deal with the source of those sinful actions: a sinful

heart. According to Colossians 3, this change can only take place as an individual turns from sin

in faith to Jesus Christ and becomes a new creation “which is being renewed in knowledge after

the image of its creator” (Col 3:10).4 Because of a human’s sinfulness, she finds herself guilty

before God and under his condemnation (Rom 3:9–10). However, God has made a way to be

right with him, and that is only by faith in his Son, Jesus Christ (Rom 3:21–26). Because Jesus

was God, he was not sinful in act or principle, and because he died for sins he did not commit

(rather, he died as a substitute for our sins), his death paid the penalty our sin deserves. His

resurrection from the dead proved that God accepted his sacrifice, and those who believe in him

are promised new life with him (Rom 6:4).

The ramifications of this understanding of sin and its solution for society are significant.

Since sin is ultimately a personal problem, it can only be remedied on an individual level.

4
Notice again that the solution to the problem of sin is related to the image of God in man.
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Addressing sin on a structural or societal level can only deal with acts of sin, never with the

principle. The only hope for the removal of sin and its effects on a societal level is the coming

kingdom of God, when Jesus Christ will reign on earth over regenerate individuals (John 3:3).

The End of the Sin Problem: the Kingdom of God

This coming kingdom of God will be characterized by righteousness (Jer 23:6), justice

and morality (Isa 40:4; 32:5; 42:3), and all acts of sin will be punished (Jer 31:29–30). Warfare

will be eliminated and world peace will come at last (Mic 4:3–4). Political wrongs will be judged

fairly and righteously by Jesus Christ (Ps 72:4; Isa 2:4). Social justice and equity will rule the

day (Isa 65:21–22), and even environmental wastelands will be reclaimed (Isa 61:4). The climate

will be salubrious and beneficial for all (Joel 2:21–24; Zech 14:8) and agricultural efforts will

explode with productivity (Isa 35:1–2). Animals will relinquish their roles of predator and prey

(Ezek 34:25; Isa 11:6–8), and disease and physical deformity will be eliminated (Isa 35:5–6). All

of these benefits will come because of sovereign rule of Jesus Christ, which will be gladly

acknowledged by every inhabitant of earth (Zech 6:12–13; Ps 110:2). We must pray, as Jesus

commanded, “Your kingdom come, your will be done, on earth as it is in heaven” (Matt 6:10).

Isaiah’s words sum up this kingdom and its King, Jesus Christ.

“For to us a child is born, to us a son is given;

and the government shall be upon his shoulder,
and his name shall be called
Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
Of the increase of his government and of peace there will be no end,
on the throne of David and over his kingdom,
to establish it and to uphold it
with justice and with righteousness
from this time forth and forevermore.
The zeal of the Lord of hosts will do this” (Isa 9:6–7).