GEN2d
Detail of Aramaic text
This shared Semitic context would indicate that the word pair image-likeness points to a royal symbol of a king, not a religious symbol of a deity. Thus, in Genesis 1 image-likeness does not denote a religious idol, representing a god to be worshiped in a temple, but a royal statue that mediates between deity and domain. Its function is not to act as an object of worship but as a representation of royal mediation, as expressly stated in Genesis 1:26: God makes humanity “in his image/likeness” to exercise his dominion over the earth.
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God created humans to carry on God's efforts to bring order to the "willy-nilly" disorder inherent in the world.
Why this exercise of dominion and subjugation is necessary was initially laid out in the verse that sets the stage for the whole narrative: “Now the earth was willy-nilly” (Gen 1:2).
As the cosmic divine king, God’s project is to bring order to disorder, first by establishing the forms of light, a firmament, and land and water (days 1–3) and then by populating those spaces with creatures (days 4–6). Then, on this final day of creation God creates his representative to continue this royal task of ordering his creation. After this act of delegation to humanity on day 6, God rests on day 7!
This exercise of dominion is an ongoing task, thus implying that a measure of chaos continues to be inherent the system itself. This is its “default” state. It is restrained only by God’s ordering of creation and then by God’s delegation of authority and power to humanity. Left to itself, the nature of the earth, the darkness and the deep, is to remain in a disordered state—“willy-nilly.” Chaos still threatens and remains “at large.” Disorder is a given; order must be achieved now through God’s appointed agent of humanity. While creation is indeed a “very good” (Gen 1:31), there are no claims that creation is a perfect paradise or regulated system, where everything happens in an ordered fashion—with rhyme and reason.
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The nature of God’s royal sovereignty in Genesis 1 is that of governance and delegation. The responsibility of bringing order to the world he has entrusted to humans. The question of God’s continuing work with humanity and the world is not addressed until the second creation account in Genesis 2–3.
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Info Box: How important are the Primeval Narratives to the rest of the OT?
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Elsewhere in the OT little is said of the creation themes mentioned in Genesis 1–3. For example, beyond the original references to the “image of God” in Genesis 1:26–27, the only other references are found in Genesis 5:3 and 9:6. Beyond the Primeval Narratives, human culpability is nowhere based on a single historical transgression whereby humanity moves from being “good” and innocent to being guilty and worthy of banishment. The sin of the man and the woman is nowhere presented as infecting or being inherited by humanity. In fact, both Deuteronomy and the Prophets are clear that intergenerational punishment is contrary to God's preferred form of justice (Deut 24:16; Jer 31:29-30; Ezek 18:1-32, which are discussed in later modules). The “creation-fall-redemption” sequence, so important to some Christian theologies, finds little place in the OT itself. Israelites are judged by God because of disobedience to God’s commandments, his covenant, and his prophets. Gentiles are guilty because of their acts of inhumanity (Amos 1–2; Hab 2).