I agree with C. K. Barrett
18 that “in this context Paul values the term image only as leading to the term
glory.” The reference to image is incidental to Paul’s purpose, and therefore not mentioned with respect to woman; but it notifies his readers of the Old Testament basis for saying that man is the
glory of God, “glory” and “image” being roughly, but not entirely, synonymous.
“Glory” in this context is the honor that one person brings to another. Man, Paul says, was made to honor God. Of course, woman was also made to honor God; but in addition, she is also made for a second purpose: to honor man. God made her specifically to be a helper for Adam (
19 Man honors or glorifies God by uncovering his head, for covering the head connoted subservience to another creature.
20 Such subservience to men is especially inappropriate for a male prophet, whose whole function is to speak for God, or for one leading in public prayer, whose whole function is to lead the people to God’s own throne. Woman, however, even when prophesying or praying in public, must not only honor God, but also honor man. Indeed, she honors God when she honors the specific task of “helper” for which God made her. Unlike the man, then, she honors God best by displaying a symbol by which she honors her fellow-creature.
Does such subordination itself detract from her capacity to image God? That is an important question for us to ask at this point. But the answer must surely be negative: (a) Men too are always placed in relations of subordination to other people (
21but that does not prejudice their being the image of God.
(b) Jesus Himself became subordinate to His Father, even subordinate to human authority structures, in order to redeem us. Human authority, therefore, imaging Jesus, is to be a servant-authority (
22
(c) It is often by submitting to others that we best display the ethical components of the divine image. How better to demonstrate God’s love, His patience, His gentleness, His self-control, than by submitting to others?
3. IS SEXUAL DIFFERENCE ITSELF THE IMAGE OF GOD?
Karl Barth’s famous discussion says that it is.
23 24 He argues that the reference to “male and female” in
25There is some truth in this idea (see F below), but: (i) Though
social differentiation is an aspect of the image, it is not the essence or definition of the image (see below). (ii) This move increases the exegetical implausibility of Barth’s proposal. If it is unlikely that the writer of Genesis identified the image with sexual difference, it is even less likely that he was using that sexual difference as a kind of stand-in for social differentiation in general. Nothing else in Scripture suggests such an idea.
26
4. IS SEXUAL DIFFERENTIATION AN ASPECT OF THE IMAGE?
Yes, for everything we are images God. The point is not that God is male, female, or both. To say that our eyes image God, remember, is not to say that God has eyes; it is rather to say that our eyes picture something divine. Similarly, our sexuality pictures God’s attributes and capacities:
(a) It mirrors God’s creativity, by which He brings forth sons and daughters (
27 Since in the Biblical view women are subject to male authority in the home and the church,
28 there is some awkwardness in speaking of God in female terms. Our need today, in my opinion, is for a far greater appreciation of the
Lordship of God and of Christ.
29 Therefore, in my view, the movement to use unisex or female language in referring to God is fundamentally wrongheaded from a Biblical perspective.
(d) Nevertheless, the very submission of the woman also images God. See E(2) above. God the Lord is not too proud to be our “helper.” Christ the Lord is not unwilling to be a servant. Godly women stand as models, often as rebukes, to all who would be leaders (
30
F. SOCIAL DIFFERENTIATION
As we saw earlier, Barth regards the “sexual image” as a kind of stand-in for a “social image.” We image God, he thinks, in social relationships.
31 For reasons noted, I reject the
identification of the image with such relationships. Individuals, not just corporate groups, are in the image of God. On the other hand, there is a social aspect of the image, for the image contains everything human. In the Old Testament, God speaks as a plurality (
32 The New Testament reveals God Himself as a Trinity, a society of Father, Son and Spirit. The task associated with the image (
33
Does a group image God better than an individual? Well, groups do resemble God in ways that individuals cannot by themselves, e.g., in taking counsel together or in displaying love for one another. Even the unity of God is imaged by the corporate body: note how in John 17 the unity of believers pictures the oneness of God the Father and God the Son. However, individuals in Scripture often image God precisely as they stand against the group, the crowd. Individuals, as we have seen, do bear the image of God (Genesis 9:6; 1 Corinthians 11:7; Colossians 3:10; James 3:9). There is not much value, I think, in such comparisons. God is one and many and is properly imaged both by groups and by individuals.