Creation and Community: Humanity in Genesis 1-2
Genesis 1:26-31 announces the sublime reality that humanity has been forged in the image of God. It is fascinating to reflect on the communal implications of humanity’s creation. Community seems to be an important aspect of what it means to be created in God’s image. Here are some of my initial thoughts:
Persons in Community
1) Humanity exists in community from the beginning. Genesis 1 portrays a humanity created specifically as a community of men and women. The image of God is defined in the context of community. It is not solitary man or woman. It is reflected in the communal life of women and men together. The beauty of Genesis 2:4-25 is its insistence that “it is not good for the man to be alone” (2:18). The end of this story is a beautiful portrait of intimacy and embrace.
2) The imago dei trumps issues of sexual differentiation among people. So God created humanity in his image, in the image of God he created them; male and female he created them (v. 27). Male and female equally and fully reflect the image of God. There is no sense of subordination here. There are no limits placed on the extent to which either man or woman can function in God’s mission. Being fully human implies that we function as God’s representatives on earth. The tensions between the sexes that we experience in our day are absent in this text as well as in the second creation narrative (2:4-25). In fact, in Genesis 2:18 the woman is described as “helper” (Heb ‘ezer). This word has been misunderstood as a title of subservience in the sense of “helpmate”. Yet in the Old Testament it is the LORD who often carries the title of “helper.” The woman as the helper reminds us that man alone is incapable of fulfilling God’s mission (Gen 2:15). God’s mission requires men and women serving together in community.
Male and female are presented as complements to one another. They each bear the divine image and thus were created to reflect equally the character of God to all of Creation. Tensions and issues of domination and inequality are not the Creator’s original plan. In fact, root of the attempts of both men and women to dominate rather than serve one another lies in humanity’s disobedience rather than in God’s creational intentions. This reality implies that one aspect of God’s saving work ought to be the renewal of authentic relationships of mutuality and genuine intimacy between men and women. The empowered community of God’s people, male and female, serves together for the sake of God’s mission.
3) The imago dei is not limited only to certain humans. An Egyptian text from ca. 2050 BC entitled “Instruction Addressed to King Merikare” reads:
Well tended is mankind – god’s cattle,
He made sky and earth for their sake…
He made breath for their noses to live.
They are his images, who came from his body…
He made for them plants and cattle,
Fowl and fish to feed them…
When they weep he hears…
For god knows every name (Lichtheim, AEL 1:106)
What is remarkable about this Egyptian text is that it is a rare example from the Near East in which humans as a whole are valued. It is more typical to devalue people as slaves of the gods or, if image language is used, it is deployed only in reference to a great King. Our biblical text however places no limits on the scope of the term. It applies equally to all persons, male or female. The implications of this cannot be overstated in our world today. Racial tensions, ethnic squabbling, and dangerous explosions of nationalism continue to remind us of the deep divisions that exist among those whom God has created to bear his image. This reality continues to be reflected in our communities of faith. Yet, Paul clearly saw the reality of a new humanity in Jesus that reflects our Creator’s original plan:
NRS Galatians 3:28 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.
In Christ, the truly human one, The import of this truth is crucial for a correct orientation toward humanity. All persons are born in the image of God. This means that each person carries intrinsic value in the order of creation. Each human has the potential to live out God’s creational purposes. The scope of our missiological focus then is universal. We cannot pick and choose worthy recipients for the Gospel message. All are worthy because all bear the image of God. Chris Wright reminds us, “Mission is not primarily to Hindus and Muslims, but to people in God’s image to whom God can speak and who stand before God in his judgement and mercy.”
Last, this truth speaks a word against the degradation and continued devaluing of human life in our country and world. Every person is born with an intrinsic value in the eyes of God. Every life has a wealth of potential. Every person lost to starvation, violence, and disease represents a loss to the wider human family. The Church needs to take this truth seriously in its embodiment of God’s mission.
4) Creation in the image of God seems to be the basis for the special relationship that is forged between the Creator God and humanity. It is clear from the biblical witness that the whole world belongs to God and that God cares for all creation. Yet, it is worth pondering that it is to the newly created humanity alone with whom God converses at length. God’s blessing (vv. 28-30) is direct address and suggests that humans have the capacity to act according to God’s wishes. Humans are empowered to rule over the animal world and subdue it. Subdue should not be equated with unjust dominance or abuse. Genesis 2:4-25 helps to emphasize this point. We find God conversing with his newly created man and working together to name animals. Man is to till the earth. The implication here is that humanity is to start with what God has created and build upon it.
What do you think?
© 2010 Brian D. Russell
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