Bible expositors have taken the phrase "in the image of God" and blown it into proportions far beyond the simpler intentions of the text. An "image" is a likeness or representation of something. In Leviticus 26:1, the children of Israel were told to make "no idols nor graven image." Idols themselves can become objects of worship, obscuring the one true God who accepts worship directly. "The image of Baal" (II Kings 3:2) was an object of pagan worship, being a representation of that false deity.

In Genesis 1:27, Adam represented God, having been "created in His own image." This status was passed through the godly line of Seth (Gen. 5:3). Noah and his generations were God's chosen people, and thus were "in the image" (Gen. 9:6). This status as representatives of God was conferred upon the Israelites through the Abrahamic covenant (Gen. 17:1-8).

Apparently, those outside the nation of Israel were outside the realm of accountability. This can be inferred from Matthew 23:15, "Woe unto you scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves."

When one outside the Jewish faith was brought to the knowledge of God, he became accountable. Because of false teaching, he was condemned. This unique status for Israel as God's chosen people was rescinded, or at least modified, at the cross. Christ was appointed by God as His representative. The second Adam, Christ, was in the "image of God" (II Cor. 4:4) just as the first Adam, and the mantle was passed to the followers of Christ.

In I Corinthians 11:7, Paul's instructions were not to unregenerate men, but to the redeemed of the church at Corinth. According to Paul, they were in "the image and glory of God." They received this authority as believers in Christ, "who is the image of the invisible God, the firstborn of every creature" (Col. 1:15). Fallen man has no claim to God's image unless he receives it through redemption.

In the four million years of humanity on earth, only one person was from the moment of his inception, "created in God's image." Adam was "created," meaning he did not evolve, had no natural parents, and was intended as God's representative on earth to bring mankind into accountability. God intended to introduce himself to human beings through a man selected for this purpose. That man was Adam.

Frequently, translators used the word "man" as a translation for the Hebrew "‘adam." There are instances where this obscures the meaning. In the beginning passages of Genesis, the intention was to tell us the story of the beginnings of the nation of Israel from the ultimate patriarch, Adam. If we let‘adam be "Adam" instead of "man" we can avoid making a major mistake.

"And God said, Let us make (Adam) in our image" (Gen. 1:26). "So God created (Adam) in his own image" (Gen.1:27). "And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth" (Gen. 5:3). Thus begins the nation of Israel - not the human race.

After the flood, the termination of the sinful Adamites, the theme continues. Genesis 9:1 begins: "And God blessed Noah and his sons, and said unto them ..." Genesis 9:6 is part of the same pronouncement which does not end until Genesis 9:17. It has nothing to do with anybody else but Noah and his generations. "Whoso sheddeth (an Admite's) blood, by (an Adamite) shall his blood be shed: for in the image of God made he (Adam)" (Gen. 9:6).

Now we come to the New Testament. We have the opportunity to be "created" anew.

II Cor. 5:17: "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Gal. 6:15: "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature."

Eph. 2:10: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." And Col. 3:10: "And have put on the new man, which is renewed in knowledge after the image of him that created him:" Also in Rom. 8:29: "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son ..."

Christians are "created" in the image of Christ who, in turn, is in the image of God. Christ was appointed by God as His representative. The second Adam, Christ, was in the "image of God" (II Cor. 4:4) just as the first Adam, and the mantle was passed to the followers of Christ.

In I Corinthians 11:7, Paul's instructions were not to unregenerate men, but to the redeemed of the church at Corinth. According to Paul, they were in "the image and glory of God." They received this authority as believers in Christ, "who is the image of the invisible God, the firstborn of every creature" (Col. 1:15). Fallen man has no claim to God's image unless he receives it through redemption.

Here is a point. If every single human being on planet earth was "created in the image of God," as has been exclaimed from nearly every pulpit on earth, then of what significance would that be for Christ? Does Jesus Christ have no office of any greater distinction than that given to all of humanity? Is Paul saying that just as everybody is in God's image, so is Christ? Or is Paul saying that Christ is specially designated, "in the image of the invisible God," a designation given to no angel, or any man with the one exception - Adam of Genesis.

So, we are "created" by Christ when we are "born again," and we are "in the image and glory of God" when we conform to the "image of His Son."

Psalm 8 points to the coming Messiah. David affirms that Christ has dominion over all things. This was given to Adam at his creation (Gen. 1:28), and was intended for his generations, but it was clearly in Christ's hands after the Fall. "Thou madest Him to have dominion over the works of thy hands: thou hast put all things under His feet: all sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea ..."

(Psa. 8:6-8).

Dominion over the lesser animals does not accrue to man. It was inherent first in Adam, and then in Christ. Those who belong to Christ share in His authority and in His dominion. Those who are not in Christ, though they may act as if they have divine permission, merely usurp an authority not granted by God.

The notion that all of mankind has "dominion" over the earth and were created in God's "image" derives from the mistaken idea that Adam was the ultimate progenitor of the human race. From this, Bible expositors have gone overboard postulating the marvelous similarities between us and our Creator.

In what manner are we, his stumbling creatures, like the Most High God? Do we possess His holiness, or His righteousness? Can we boast of His wisdom? Are we omnipotent? Can we transcend time? Is it in our power to forgive sin? Can we grant immortality? No, we mere mortals presume too much.

Our claim to being in His image is on the righteousness of Christ, not by any birth right, lest any man should boast. "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord" (Isa. 55:8).