Just How Extraordinary Are You?

Do you know how truly extraordinary you are? Yeah, sure, we all know we’re special. You’ve been told that over and over—by your mom, your kindergarten teacher, even Barney. But just how special, how truly extraordinary are you? The answer the Bible gives may surprise you.

We learn from the creation story in Genesis that Adam and Eve were created “in the image of God” (Genesis 1:27). This phrase has long been the Christian basis for valuing human life above animals or any other creation. But what does it actually mean?

Classical Christianity[i] has plenty of interpretations to explain what it means to be created “in the image of God.” This could be referring to humankind’s dominion over creation, our ability to reason and exercise will, or our capacity for virtues like justice and love. The list goes on and on. Perhaps most, if not all, Classical traditions would agree that “the image of God” means that somehow, humans are to represent God to the rest of creation.

But with all the articulate ideas and theories Classical Christianity offers, the simplest interpretation—that we look like God—is never seriously considered. Why not? From the Classical perspective, a physical resemblance is an impossibility. It doesn’t fit into the framework.[ii] God is immaterial and has no image, so how could we possibly look like him?

While not discounting the other interpretations, the Mormon Framework takes the simple approach—we look like God because he is our literal Father! But is that the best way to interpret “the image of God?” Well, instead of looking at this or that interpretation, let’s see what the Bible itself has to say.

The word “image” in its original language of Hebrew can be transliterated as “tselem”^[iii] and occurs 17 times in the Old Testament, including three times in Genesis 1:26-27.^[iv] Most frequently, it is translated as “image” and is used to describe idols. “They transformed the beauty of His ornaments into pride,” the Lord says of the people of Israel, “and they made the images [tselem] of their abominations and their detestable things with it” (Ezekiel 7:20). Clearly this usage refers to a physical image.

Besides idols, “tselem” is also used to indicate familial resemblance, like that of father and son. The Bible tells us that Adam “became the father of a son in his own likeness, according to his image [tselem], and named him Seth” (Genesis 5:3). It wouldn’t make sense in this context for “image” to refer to Seth’s dominion over creation, ability to reason and exercise will, or capacity for virtue because using such language to describe the first generation of humans (Adam and Eve), and then the second generation of humans also (Seth) would be redundant. More likely, it simply means that he looks like his father.

“Tselem” also has other potential translations such as “form” or “likeness,” but in all 14 occurrences of the word after Genesis 1, it describes an actual physical image, form, or likeness, not a similarity of intangible qualities like dominion, reason, or virtue.^[v] So even though all other instances of “tselem” denote a physical likeness, it’s possible that Genesis 1 could contain the only instances in the Old Testament of a non-physical, intangible image, but this is not the simplest or most likely conclusion. Using simple reasoning, it’s clear to see that the original meaning intended by the author of Genesis is that we are created literally—that is, physically—in the image of God.

When we understand this scripture as the ancient Hebrews did, it has enormous implications. You—yes you—look like God. You’re pretty extraordinary! No matter your race, the color of your skin, your tribe, or your ethnic heritage—you look like him and are made in his image. No matter whether you think you are ugly or beautiful, well formed or deformed, able-bodied or disabled, you are like your Father in physical form. Whether you are ebony skinned or freckle faced, curly haired or losing hair, great in stature or vertically challenged, plus size or trim fit, you resemble your Father—the Father of us all.

It is marvelous to think that if I were in the same room as a person from the other side of the world to whom I had no apparent relation or resemblance, and then God were to appear in that room face to face with us, we would both recognize him as our Father. We all resemble God! We would both run to him with open arms and receive his embrace. Such a thought truly brings together humankind in a special kind of closeness—not of strangers or even just friends, but of family.

So next time you look in the mirror, keep this in mind—you are a remarkable spectacle of the beauty of God!

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[i] See The Thing About Christians and Mormons blog post for more about the Classical Christian Framework.

[ii] See We Are Children of God blog post for the first premise of framework.

[iii] The actual forms of the word in these verses are “b’tsalmenu” (in Our image), “b’tsalmow” (“in His own image”), and “b’tselem” (“in the image”).

[iv] See Strong's Concordance, Hebrew 6754.

[v] One occurrence of the word “tselem” in the Hebrew Bible does appear to denote intangibility. In the 39^th Psalm, David prays to the Lord lamenting the plight of humans: “My lifetime [is] as nothing in Your sight,” he acknowledges. “Surely every man at his best is a mere breath. Surely every man walks about as a phantom [tselem]” (Psalm 39:5). “Tselem” in this context denotes some kind of intangible image or apparition and so is properly translated as “phantom.” However, it’s clear that “tselem” is not referring to an abstract quality or attribute like dominion, reason, or virtue, but an image that can be seen with the eyes. Though it is itself intangible, the “tselem” resembles a tangible entity.