Being God’s Image by Carmen Joy Imes

Reclaiming the Image of God as a Vocation of Presence, Representation, and Mission

Full Title: Being God’s Image: Why Creation Still Matters
Author: Carmen Joy Imes
Publisher: IVP Academic (2023)
Pages: 192
Genre: Biblical Theology, Theological Anthropology, Old Testament Theology, Creation Theology
Audience: Seminary students, pastors, Bible teachers, and thoughtful Christians seeking a robust, vocation-centered account of the image of God

Context:
Written amid renewed interest in creation theology, sacred space, and human vocation, Being God’s Image challenges reductionist accounts of the imago Dei that focus narrowly on human capacities (reason, morality, spirituality). Drawing on Ancient Near Eastern background, biblical theology, and careful exegesis, Imes argues that the image of God is fundamentally a calling rather than a possession—a commission to represent God’s presence and rule within creation. The book reflects a broader movement in biblical studies that emphasizes function, mission, and embodied obedience over abstract metaphysical definitions.

Key Dialogue Partners (Implicit):
Ancient Near Eastern royal ideology, Genesis 1–2, temple theology, biblical vocation studies, modern debates over the image of God

Related Works:
Imes’s Bearing God’s Name; J. Richard Middleton’s The Liberating Image; John H. Walton’s The Lost World of Genesis One; T. Desmond Alexander’s From Eden to the New Jerusalem

Note:
The distinctive strength of Being God’s Image lies in its clarity and pastoral usefulness. Imes articulates a vision of humanity as God’s embodied representatives—called to live faithfully within creation rather than escape it. Critics who prefer more ontological definitions of the image may find the vocational emphasis incomplete, but Imes does not deny human dignity; she reframes it in missional terms. As a biblical-theological synthesis, the book offers a compelling account of why creation still matters and how human obedience participates in God’s ongoing work of renewal.

Overview and Core Thesis

Carmen Joy Imes's Being God's Image is a fresh, accessible exploration of what it means to be created in imago Dei—the image of God. While many works address this doctrine, Imes brings unique insights from her expertise in ancient Near Eastern languages and culture, showing how Israel's neighbors understood "image" and how Genesis radically redefines it.

If Beale shows us that Eden was a temple and Heiser reveals the divine council backdrop, Imes illuminates humanity's original and ongoing vocation: to be God's image-bearers, representing His rule and reflecting His character throughout creation.

Imes's central thesis is both exegetically grounded and pastorally vital: To be made in God's image means we're commissioned as His royal representatives—reflecting His character, exercising delegated authority, and partnering with Him to steward creation. This identity isn't lost in the fall but damaged; it's being restored in Christ and will be fully realized in new creation.

The book addresses three fundamental questions:

What does "image of God" mean? — Drawing from ancient Near Eastern context, Imes shows that images were royal representatives. Kings placed statues (images) in distant territories to symbolize their presence and authority. Genesis democratizes this: all humanity—male and female, not just kings—are God's royal images.

Why does being God's image matter? — Our identity as image-bearers grounds human dignity, shapes our ethics, defines our vocation, and gives meaning to our embodied existence. We're not souls trapped in bodies awaiting escape; we're image-bearers called to steward creation and extend God's presence.

How does the fall affect the image? — The image is damaged but not destroyed. Humans remain image-bearers (Genesis 9:6; James 3:9) even after the fall. Christ is the perfect image (Colossians 1:15), and through union with Him, we're being renewed into the image (Colossians 3:10; 2 Corinthians 3:18).

What makes Being God's Image exceptional is Imes's ability to combine scholarly rigor with pastoral accessibility. She engages ancient texts, Hebrew grammar, and theological debates while writing in clear, engaging prose illustrated with contemporary examples. The result is a book that's academically informed without being pedantic, theologically rich without being abstract.

For readers of The Living Text, this book is essential for understanding humanity's vocation. Sacred space theology (Beale) and divine council framework (Heiser) need to be complemented by image-of-God theology (Imes). Together they show: God created sacred space, installed humanity as royal image-bearing priests, commissioned us to extend that space throughout creation—and Christ restores us to this calling.

Strengths: Why This Book Matters

1. Ancient Near Eastern Context: Images as Royal Representatives

Imes's most important contribution is demonstrating how ancient Near Eastern cultures understood "image"—and how Genesis both uses and transforms this concept.

Images in the ancient world:

Royal statues as presence — Kings placed statues (images) of themselves in distant territories they couldn't personally occupy. The image represented the king's authority, reminded subjects of his rule, and symbolized his presence even when absent.

Images in temples — Statues of gods in temples represented divine presence. The god was believed to inhabit the image, making the statue the locus of divine-human encounter.

Images as representatives — The image represented the king or god but wasn't merely symbolic. It functioned as the king's authorized agent, exercising delegated authority. To deface an image was to insult the king himself.

The radical move in Genesis:

Genesis 1:26-27 — "Then God said, 'Let us make man in our image, after our likeness. And let them have dominion...' So God created man in his own image, in the image of God he created him; male and female he created them."

Imes shows Genesis is democratizing and embodying the image concept:

Democratizing — In the ancient world, only kings were divine images. Genesis declares all humans—male and female, regardless of status—are God's images. This is revolutionary: every person bears royal dignity.

Embodying — Ancient images were statues (dead matter). Genesis declares living humans are God's images. We're not inanimate representations but dynamic, embodied agents partnering with God.

Commissioning — The image-bearing isn't merely ontological (what we are) but vocational (what we do). We're commissioned to "have dominion"—exercising delegated authority as God's representatives.

Why this matters:

The image isn't something we possess (like a soul or rational capacity) but something we are and do. It's not a component of our nature but our identity and calling. We're royal representatives commissioned to reflect God's character and rule creation on His behalf.

This grounds human dignity in being God's authorized representatives, not in capacity, productivity, or social status. The unborn, disabled, elderly, and marginalized are fully image-bearers—royal representatives of the King.

For Living Text readers: This enriches our understanding of humanity's priestly vocation. We're not just priests (Beale's temple theme) but royal priests—kings and priests, bearing God's image while serving in His sanctuary-creation.

2. Male and Female: Co-Regents, Not Hierarchy

Imes carefully examines the dual creation of humanity as male and female in Genesis 1:27, showing this isn't incidental but essential to understanding the image.

Genesis 1:27—The triadic structure:

"So God created man in his own image,
in the image of God he created him;
male and female he created them."

The parallelism equates:

Being created in God's image = being created male and female
"Him" (collective humanity) = "them" (male and female)

What this means:

Both sexes equally bear the image — Not "man" primarily with woman derivatively, but both fully image-bearers from the start.

Image-bearing is communal — The image isn't individualistic. Humanity images God corporately. Male and female together reflect the relational, creative, life-giving God.

Dominion is shared — Genesis 1:28, "God blessed them and said to them, 'Be fruitful and multiply and fill the earth and subdue it and have dominion...'" Both exercise delegated authority together.

Genesis 2's account:

Imes addresses common misreadings of Genesis 2 (Adam created first, Eve from his rib) that have been used to argue male superiority:

"Helper" (ezer) isn't subordinate — The Hebrew ezer (Genesis 2:18, 20) is often used of God Himself (Exodus 18:4; Deuteronomy 33:7, 26, 29; Psalm 33:20; 70:5; 115:9-11; 121:1-2). A helper isn't inferior but a necessary partner providing what's lacking.

Timing doesn't indicate hierarchy — Adam being created first doesn't establish authority any more than animals being created before humans makes animals superior. Order isn't rank.

One flesh partnership — Genesis 2:23-24 describes mutual belonging and unity, not hierarchy. Adam recognizes Eve as "bone of my bones and flesh of my flesh"—equal, not subordinate.

The fall introduces hierarchy:

Genesis 3:16 — "Your desire shall be contrary to your husband, and he shall rule over you"—this is curse, not creation design. Male domination is fallen disorder, not God's intention.

Christ's redemption aims to restore original partnership, not reinforce post-fall hierarchy. Galatians 3:28, "There is neither... male and female, for you are all one in Christ Jesus," echoes Genesis 1:27's equality.

For Living Text readers: This matters for ecclesiology and mission. If image-bearing and dominion are shared male-female equally, then the Church's leadership and ministry shouldn't exclude women from their full royal-priestly calling. Christ restores Genesis 1, not Genesis 3.

3. Dominion as Stewardship, Not Exploitation

Imes carefully unpacks "dominion" (Genesis 1:28) and "work and keep" (Genesis 2:15), showing humanity's calling is responsible stewardship, not exploitative domination.

Genesis 1:28—"Have dominion":

The Hebrew radah (have dominion) and kabash (subdue) can sound harsh to modern ears, suggesting exploitation or abuse. But context matters:

Royal imagery — Dominion is exercising delegated authority as God's representatives. We rule under God and for His purposes, not autonomously or selfishly.

Benevolent rule — Psalm 72 describes ideal kingship: the king rules for justice, defends the weak, makes the land flourish. Human dominion should mirror God's wise, life-giving rule.

Created order, not chaos — "Subdue" doesn't mean violently subjugate but bring creation's potential into actualized flourishing. Cultivation, not conquest.

Genesis 2:15—"Work and keep":

"The LORD God took the man and put him in the garden of Eden to work it and keep it."

"Work" (abad) — To serve, cultivate, bring forth potential. Adam isn't passive in Eden but actively partnering with God to develop creation's latent possibilities.

"Keep" (shamar) — To guard, protect, preserve. Adam is Eden's guardian, keeping sacred space safe from threat (which he fails to do when the serpent enters).

Together: cultivate and conserve. We develop creation's potential while protecting its integrity. Neither exploitation nor preservation alone, but wise stewardship balancing both.

Priestly language:

Imes notes these words (abad and shamar) are used for priestly service in the tabernacle (Numbers 3:7-8; 8:26; 18:5-6). Humanity's vocation in Eden is priestly: serving God while tending sacred space.

The fall distorts dominion:

Genesis 3:17-19 — The ground is cursed, toil becomes toilsome, work becomes frustrating. Dominion is harder but not removed. We still bear the image and calling, but they're damaged.

Exploitation enters — Fallen humans exploit creation, treat it as mere resource, dominate selfishly rather than steward wisely.

Redemption restores stewardship:

Christ redeems not just souls but the whole created order (Romans 8:19-23). The Church anticipates new creation by practicing wise stewardship now—creation care as participation in redemption.

For Living Text readers: This grounds environmental ethics in image-bearing. Creation care isn't liberal politics but obedience to our royal-priestly calling. We're stewards accountable to the Creator for how we treat His creation.

4. The Fall Damages but Doesn't Destroy the Image

Imes carefully navigates the post-fall status of the image, showing it's damaged but not eradicated.

The image remains after the fall:

Genesis 9:6 — "Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image." Post-flood, God grounds the prohibition against murder in image-bearing. Fallen humans still bear God's image.

James 3:9 — "With [the tongue] we bless our Lord and Father, and with it we curse people who are made in the likeness of God." Present tense—people currently are made in God's likeness, not merely were.

The image is damaged:

Moral corruption — Genesis 6:5, "The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually." Image-bearers acting in ways that fundamentally contradict God's character.

Relational fracture — Alienation from God (Genesis 3:8-10), hostility between humans (Genesis 4:8; 6:11-13), and disharmony with creation (Genesis 3:17-19). Every relationship damaged.

Vocational failure — We still exercise dominion, but selfishly, exploitatively, destructively. Our image-bearing and stewardship are distorted by sin.

Theological implications:

Human dignity remains — Even fallen humanity bears God's image, grounding inherent worth and rights. Murder is wrong because it destroys God's image-bearer.

But restoration is needed — The image is too damaged to function as intended. We can't "just be better"—we need radical transformation.

Christ is the perfect image:

Colossians 1:15 — Christ is "the image of the invisible God." He perfectly represents the Father, reflects divine character flawlessly, and exercises dominion rightly (all authority in heaven and earth).

Restoration through union with Christ:

2 Corinthians 3:18 — "We all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one glory to another."

Colossians 3:9-10 — "You have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator."

Romans 8:29 — God predestined believers "to be conformed to the image of his Son."

We're being re-imaged through union with Christ—restored to our original calling as royal representatives who reflect God's character and rule creation rightly.

For Living Text readers: This participatory soteriology aligns with our framework. Salvation isn't merely legal acquittal but actual transformation—restoration to image-bearing vocation through union with the perfect Image.

5. Embodiment Matters: We're Not Souls with Bodies

Imes emphasizes that being God's image means embodied existence matters—we're not disembodied souls temporarily trapped in flesh.

Physicality is essential:

Genesis 1:27 — "So God created man in his own image... male and female he created them." Gender is embodied; image-bearing includes physicality.

Genesis 2:7 — "The LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature." Humans are en-souled bodies, not embodied souls. We don't have bodies; we are body-soul unities.

Image-bearing requires embodiment:

Royal representation — Images in the ancient world were physical statues. We're living images, representing God through embodied action in physical space.

Stewardship requires bodies — Dominion means hands cultivating soil, bodies protecting creation, physical presence in the world. We can't rule creation disembodiedly.

Relationships are embodied — Male and female partnership, procreation, community—all require physical presence. We image God socially through embodied interaction.

Resurrection, not disembodiment:

1 Corinthians 15 — Paul insists on bodily resurrection, not immortal souls. We don't escape bodies at death; we await resurrection to glorified physicality.

Philippians 3:20-21 — Christ "will transform our lowly body to be like his glorious body." Not escaping bodies but transforming them.

Revelation 21-22 — New creation is embodied life on renewed earth, not disembodied existence in ethereal heaven.

Practical implications:

Bodies matter now — How we treat our bodies and others' bodies reflects image-bearing theology. Health, sexuality, race, disability—all connect to embodied image-bearing.

Physical world matters — If embodiment is essential to image-bearing, then the material world isn't disposable. Creation care, justice, beauty—all honor God's design.

Death is enemy, not friend — Death severs the body-soul unity God designed. Resurrection is restoration, not escape to something better than embodiment.

For Living Text readers: This embodied theology grounds our emphasis on new creation as renewed earth. We're not waiting to become disembodied spirits but anticipating resurrection to glorified bodies dwelling on glorified earth—image-bearing in perfected form.

6. The Church as New Humanity Imaging Christ

Imes explores how the Church corporately images Christ, fulfilling humanity's original calling in Him.

Christ as the Last Adam:

1 Corinthians 15:45-49 — Christ is "the last Adam," the true human who succeeds where Adam failed. He perfectly images God (Colossians 1:15) and exercises dominion rightly (Matthew 28:18).

Romans 5:12-21 — Where Adam brought sin and death, Christ brings righteousness and life. He reverses the fall and restores humanity to its vocation.

The Church united to Christ:

Ephesians 4:22-24 — "Put off your old self... and put on the new self, created after the likeness of God in true righteousness and holiness." The new humanity is being re-created in God's image.

Colossians 3:9-11 — "You have put on the new self, which is being renewed in knowledge after the image of its creator. Here there is not Greek and Jew... slave or free... but Christ is all, and in all." The Church as new humanity transcends ethnic, social, and gender divisions.

Corporate image-bearing:

Unity reflects the Trinity — John 17:21-23, Jesus prays believers "may be one, even as we are one... so that the world may know." The Church's unity images the Triune God's relational unity.

Mutual submission reflects Christ — Ephesians 5:21-6:9, believers submit to one another "out of reverence for Christ." Cruciform relationships image Christ's self-giving love.

Diverse gifts build up the body — 1 Corinthians 12, each member contributes unique gifts. The body corporately images Christ's fullness, not individuals alone.

Mission as image-bearing:

Matthew 28:18-20 — The Great Commission sends us to "make disciples of all nations," extending Christ's reign (dominion) throughout the world.

2 Corinthians 3:18 — As we're transformed into Christ's image, we become "letters from Christ" (2 Corinthians 3:3)—living epistles displaying His character.

Colossians 1:15-20 — Christ is reconciling "all things" to Himself. The Church participates in this cosmic reconciliation, demonstrating what redeemed image-bearing looks like.

For Living Text readers: This ecclesiology flows naturally from image-of-God theology. The Church isn't an optional add-on but the corporate new humanity imaging Christ and extending His reign. Our unity, witness, and mission are participation in humanity's restored vocation.

How Being God's Image Informs the Living Text Framework

This book provides crucial anthropological grounding for core Living Text convictions:

1. Humanity's Royal-Priestly Vocation

Image-bearing and priesthood aren't separate callings—they're integrated. We're royal priests: kings exercising delegated dominion and priests serving in God's sanctuary-creation.

This unifies:

Beale's temple theology (humanity as priests in Eden-temple)
Image-bearing theology (humanity as royal representatives)
Both together: royal priests extending sacred space through wise stewardship

2. The Fall as Vocational Failure

Sin isn't merely legal guilt (though it's that) but failed image-bearing—humans acting in ways that contradict God's character and exploiting creation rather than stewarding it.

Redemption, then, is:

Forgiveness (legal dimension)
Restoration (vocational dimension)
Transformation (relational dimension)

Christ restores us to our calling as image-bearers through union with Him, the perfect Image.

3. Embodied Existence as Essential

Image-bearing theology demolishes body-soul dualism. We're not souls temporarily inhabiting bodies but body-soul unities created to dwell on earth (now) and renewed earth (future).

This grounds:

Incarnational theology (God entered flesh because embodiment is good)
Resurrection hope (bodies matter eternally)
Creation care (the physical world is the arena of image-bearing)
Justice work (bodies experiencing suffering, oppression, poverty matter)

4. The Church as New Humanity

The Church isn't just forgiven sinners but restored image-bearers—the new humanity corporately imaging Christ and fulfilling Adam's vocation.

This shapes:

Ecclesiology (we're the corporate image of Christ)
Mission (extending Christ's reign as image-bearers)
Unity (our reconciliation images the Triune God)
Witness (our cruciform love displays Christ's character)

5. New Creation as Image-Bearing Perfected

Eschatology isn't escaping embodiment but perfecting it. Glorified bodies on renewed earth imaging God perfectly, exercising dominion rightly, dwelling in unmediated relationship with God and one another.

This validates our emphasis that:

Heaven descends to earth (not us ascending to heaven)
Bodies are resurrected (not souls liberated from bodies)
Creation is renewed (not discarded for spiritual realm)
Image-bearing reaches its telos (full royal-priestly function in God's cosmic temple)

Weaknesses and Points of Clarification

1. Could Engage Systematic Theology More

Imes focuses primarily on biblical theology and ancient context. She doesn't extensively engage systematic theological debates about the image (substantive vs. relational vs. functional views, Reformed vs. Arminian interpretations of total depravity, etc.).

Response: This is appropriate for her purpose—establishing biblical foundation. But readers wanting systematic integration should supplement with works that explicitly address those theological traditions.

2. Limited Treatment of Christ's Restoration of the Image

While Imes addresses Christ as the perfect Image and believers being conformed to His image, she could develop this more fully—especially the participatory dimensions of how union with Christ restores image-bearing.

For Living Text readers: Pair this with Michael Gorman's Reading Paul to see how participatory union with Christ involves being transformed into the Image through the Spirit's work.

3. Contemporary Application Sometimes Brief

Imes provides some contemporary applications (creation care, human dignity, gender equality), but these sections are relatively brief compared to the exegetical material.

Response: This keeps the book focused on biblical theology rather than becoming a series of topical essays. But readers wanting detailed application should supplement with works addressing specific issues.

4. Ancient Near Eastern Context May Be Unfamiliar

Imes's use of ANE texts assumes some familiarity with this material. Readers completely new to comparative ancient studies may occasionally feel lost.

Recommendation: This is actually one of the book's strengths—introducing ANE context accessibly. But complete beginners might benefit from first reading an OT survey or introduction to ancient Israel's world.

Key Quotes Worth Memorizing

"To be made in God's image means we're commissioned as His royal representatives—not because of our capacities or productivity but because the King appointed us. Image-bearing is identity and vocation."

"Genesis democratizes the ancient Near Eastern concept: not only kings but all humans—male and female, regardless of status—are God's royal images. Every person bears divine dignity."

"Male and female together image God. Neither alone fully represents the Creator. Image-bearing is communal, and dominion is shared partnership, not hierarchical rule."

"Dominion isn't exploitation but stewardship—cultivating creation's potential while protecting its integrity. We rule under God and for His purposes, mirroring His wise, life-giving governance."

"The fall damages but doesn't destroy the image. We remain image-bearers (grounding human dignity) even as we desperately need restoration through Christ, the perfect Image."

"We're not souls trapped in bodies awaiting escape. We're body-soul unities created for embodied existence on earth now and renewed earth forever. Resurrection, not disembodiment, is our hope."

"The Church is the new humanity corporately imaging Christ—restored to our royal-priestly vocation of extending His reign throughout creation until all things are reconciled to God."

Who Should Read This Book?

Essential Reading For:

Anyone using the Living Text series (crucial for understanding humanity's vocation)
Pastors and teachers addressing human identity, dignity, gender, and calling
Christians wanting biblical grounding for creation care and environmental ethics
Those interested in ancient Near Eastern context illuminating Genesis
Readers exploring the intersection of theology and embodied life

Also Valuable For:

Those confused about what "image of God" means practically
Christians addressing gender debates from biblical theology
Educators teaching Genesis or theological anthropology
Anyone wanting accessible biblical theology with scholarly depth

Less Suitable For:

Readers wanting systematic theology rather than biblical theology
Those looking for detailed polemics against specific views
Complete beginners without basic biblical literacy

Final Verdict: Why The Living Text Recommends This Book

Being God's Image is an accessible, exegetically grounded exploration of humanity's identity and calling as God's royal representatives. Imes combines scholarly insight with pastoral clarity, making ancient Near Eastern context illuminating rather than obscure.

For readers of the Living Text series, this book is essential. It provides the anthropological foundation complementing our temple theology (Beale) and divine council framework (Heiser). Together they show: God created sacred space (temple), installed humanity as royal image-bearing priests, commissioned us to extend that space—and Christ restores us to this calling.

After reading Imes, you'll:

Understand image-bearing as royal representation (identity and vocation)
See male and female as co-regents (equal partnership, not hierarchy)
Grasp dominion as stewardship (cultivate and conserve, not exploit)
Recognize the image is damaged but not destroyed (grounding dignity while needing restoration)
Value embodiment (we're not souls escaping bodies but body-soul unities)
Embrace the Church's calling (new humanity imaging Christ corporately)

This book will transform:

How you understand human identity (royal representatives, not autonomous individuals)
How you read Genesis 1-3 (vocation theology, not just origins story)
How you approach ethics (creation care, justice, embodiment all flow from image-bearing)
How you view gender (equal partnership restoring Genesis 1, not reinforcing Genesis 3)
How you anticipate new creation (image-bearing perfected, not discarded)

Being God's Image is accessible enough for thoughtful laypeople yet rigorous enough for scholars. It's the biblical theology of human identity and calling we desperately need—grounding dignity, shaping mission, and pointing toward the day when image-bearers perfectly reflect God's character and rule creation rightly in resurrected bodies on renewed earth.

Highly recommended for pastors, teachers, students, and anyone wanting to understand what it means to be human according to Scripture.

Rating: ★★★★★ (5/5)

Thoughtful Questions to Consider

Imes shows that being made in God's image means you're His royal representative—commissioned to reflect His character and exercise delegated authority. How does this identity (not capacity or productivity) ground your dignity? How does it shape your vocation?
Genesis 1:27 presents male and female as co-regents, equal image-bearers sharing dominion. How does this challenge hierarchical readings of gender? How should the Church embody this original partnership rather than post-fall patriarchy?
Dominion means wise stewardship—cultivating creation's potential while protecting its integrity. How does your lifestyle reflect this calling? Where are you exploiting rather than stewarding? How can you practice creation care as image-bearing obedience?
The image is damaged but not destroyed by the fall. You remain God's royal representative even as you desperately need restoration through Christ. How does this tension shape your view of yourself and others? How does it inform evangelism and discipleship?
Image-bearing requires embodiment—we're not souls escaping bodies but body-soul unities created for physical existence. How does this affect your view of your body, sexuality, health, and death? How does resurrection hope (not disembodiment) change how you live now?

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