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The Liberating Image: The Imago Dei in Genesis 1
For two thousand years, Christians have been intrigued by the somewhat enigmatic Imago Dei references in the book of Genesis. Much theological ink has been spilled mulling over the significance and meaning of these words: "Let us make humanity in our image, according to our likeness . . . "
In The Liberating Image, J. Richard Middleton takes on anew the challenge of interpreting the Imago Dei. Reflecting on the potential of the Imago Dei texts for developing an ethics of power rooted in compassion, he relates its significance to the Christian community's distinct calling in an increasingly violent world.
The Liberating Image introduces a relevant, scholarly take on an important Christian doctrine. It will appeal to all Christians seeking to better understand what it means to be made in God's image.
In The Liberating Image, J. Richard Middleton takes on anew the challenge of interpreting the Imago Dei. Reflecting on the potential of the Imago Dei texts for developing an ethics of power rooted in compassion, he relates its significance to the Christian community's distinct calling in an increasingly violent world.
The Liberating Image introduces a relevant, scholarly take on an important Christian doctrine. It will appeal to all Christians seeking to better understand what it means to be made in God's image.
304 pages, Paperback
First published March 1, 2005
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About the author
J. Richard Middleton
14 books56 followersJ. Richard Middleton (PhD, Free University of Amsterdam) is professor of biblical worldview and exegesis at Northeastern Seminary and adjunct professor of theology at Roberts Wesleyan College, both in Rochester, New York. He authored Abraham's Silence (2021), A New Heaven and a New Earth (2014), The Liberating Image (2005), and coauthored the bestsellers Truth Is Stranger Than It Used to Be (1995) and The Transforming Vision (1984). Middleton is past president of the Canadian Society of Biblical Studies (2019–2021) and past president of the Canadian-American Theological Association (2011–2014).
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August 16, 2020
Middleton is a clear writer, a deep researcher, and a profound thinker. I learned so much from this book. He considers the Bible's presentation of humanity as the imago Dei by closely reading Genesis 1 and comparing it to Egyptian and Mesopotamian texts about the creation of humanity and about royalty as the image of God. He finds striking differences between the Bible and other ancient Near Eastern conceptions of what it means to be human. Then he considers whether Genesis 1 should be read as a combat story (does the world begin in violence?), concluding that it should not. Our status as God's image involves imitation of his benevolent rule.
To quote Middleton, "If Genesis 1 were written --or heard--in the historical context of Babylonian exile, the imago Dei would have come as a clarion call to the people of God to stand tall again with dignity and to take seriously their royal-priestly vocation as God's authorized agents and representatives in the world" (231).
To quote Middleton, "If Genesis 1 were written --or heard--in the historical context of Babylonian exile, the imago Dei would have come as a clarion call to the people of God to stand tall again with dignity and to take seriously their royal-priestly vocation as God's authorized agents and representatives in the world" (231).
October 12, 2011
The meaning of the phrase, “the image of God,” has baffled theologians, philosophers, and exegetes alike from the days in which Irenaeus set ink on parchment to the post-modern collection of commentaries and dissertations. Students of the text and of humanity have struggled with the context of the imago Dei yet ventured to expound what the meaning might be and implicate. J. Richard Middleton, associate professor of Biblical Studies at Roberts Wesleyan College, joins the centuries long debate to provide a worthy contribution for the discussion and exegesis of the imago Dei in Genesis 1. In The Liberating Image, written for the completion of his Ph.D. at the Institute for Christian Studies in Toronto, he seeks to explore the meaning of the text within its ancient literary context, evaluate the background of the imago Dei in contrast to possible social contexts, and to consider the ethical implications of the image.
In the first part of three, the author surveys the historical theology of the imago Dei from the church fathers to Karl Barth to modern Old Testament scholarship and discusses the challenges one faces when endeavoring a study of the concept, from the lexical meanings of words to the joining of the imago Dei with other difficult phrases (such as the “Let Us” section of Genesis 1:26). He also endeavors to survey and explore the symbols used throughout Genesis along with some of the implications as they are carried out and interpreted in other OT passages.
Part two ventures away from the immediate context of the passage into the social context of the ancient Near Eastern world. Middleton explores the usage of the imago Dei ideology in ancient Egyptian literature as well as the inscriptions of the Mesopotamian world. He concludes, “As imago Dei, then, humanity in Genesis 1 is called to be the representative and intermediary of God’s power and blessing on earth.” Middleton also assesses more of a Mesopotamian influence upon the text than that of the sway of ancient Egyptian culture. From these conclusions regarding the definition for the imago Dei and the Mesopotamian influence, he moves further into the ancient ideology of the Mesopotamian world of creation myths and Babylonian royal ideology. Finally, with careful balance, the professor explores how the concepts and ideology of this ancient world influenced the structure and teaching of Genesis 1-11, the OT context for the imago Dei.
Part three is a daring investigation of the ethics of the image. Great length is given to discussing the ancient “combat myths” of Babylon and Assyria and the implications such a hypothesis would have on the imago Dei in man if the Creator is a violent God who has called man to serve as his ruling representatives. If the creation account is a Hebrew form of the combat myth, then the violence seen throughout the primeval history of Genesis 1-11 is an illustration of man representing a violent God. However, the opposite conclusion would lead to an interpretation that explains how the image (i.e. man) failed to accurately represent the creator by violating his purpose through rebellion, murder, violence, and tyranny. Thus Middleton returns to the text of Genesis 1:1 - 2:3 to demonstrate that the God of Hebrew Scripture stands opposite of the Assyrian warrior gods. He is a God of generosity who liberates man who is created in God’s image as his representatives over creation, to follow his examples of gracious self-giving and love.
Middleton’s masterful examination of the imago Dei may prove to be a contribution to the theological community which will spur further discussion and solid exegesis of the Genesis 1 passage for many years to come. With clarity and appropriate brevity, he summarizes the historical views and interpretations of the imago Dei. The greatest strength in his summary is his ability to compare and contrast the different positions, leading to a presentation of his own conclusions. His lexical study, while not adding much of anything new to what has already been contributed by others such as James Barr, Bamberg Stendebach, and Edward Curtis, still accurately portrays the meaning of the words in question and gives due consideration to the context of Genesis. The worth of his examination of the Genesis passages follows in the same manner as his lexical study. However, Middleton does show great awareness of and respect for his predecessors’ contributions before him to the study of Genesis and the imago Dei.
The greatest influence Middleton contributes to the discussion of the imago Dei is in his presentation and evaluation of the ancient social context for the phrase. He carefully considers other usages of the phrase in Egyptian and Mesopotamian literature and digs further than the immediate surface of other ancient texts to evaluate the ideology behind the phrase itself. Compared to the other views he surveyed in chapter one, Middleton closely follows the recent interpretation of Old Testament scholarship. His allegiance to this “new” view (presented over the last century) should encourage the reader in that recent discoveries as well as creative thinking are being used. At the same time caution should be shown, which Middleton welcomes and encourages, due to the brevity of time which has taken place in which others may more carefully evaluate this analysis.
After defining the imago Dei as including the concept man as representative, Middleton assesses the ancient literature and concludes that a Mesopotamian influence upon the biblical writer is more predominant than that of Egypt. He also concludes that the first creation account serves more of a prelude to Genesis than as a contrast to Genesis 2-3. It is at this point that the author departs from the Egyptian literature which he explained so well in his study of backgrounds to focus on the creation myths of Assyria and Babylon. He draws out commendable implications throughout the rest of his study from these conclusions, but here lies the greatest weakness of his research. If the culture and literature of Egypt bore more influence on the text of Genesis 1 than the text of Genesis 2-11 (which modern Old Testament research may be now implicating), then Middleton’s conclusions, and thus the implications he makes for the imago Dei, have been further removed from the original historical context and literature.
In spite of this concern, Middleton carefully and daringly considers what the implications of the imago Dei should be for those living in this post-modern age. He does well in contrasting Genesis with the combat myths of the ancient near east and challenging his reader toward enjoying the liberating teaching of the image of God. The Liberating Image is a valuable read for any student of the Genesis creation account and any scholar studying the imago Dei.
In the first part of three, the author surveys the historical theology of the imago Dei from the church fathers to Karl Barth to modern Old Testament scholarship and discusses the challenges one faces when endeavoring a study of the concept, from the lexical meanings of words to the joining of the imago Dei with other difficult phrases (such as the “Let Us” section of Genesis 1:26). He also endeavors to survey and explore the symbols used throughout Genesis along with some of the implications as they are carried out and interpreted in other OT passages.
Part two ventures away from the immediate context of the passage into the social context of the ancient Near Eastern world. Middleton explores the usage of the imago Dei ideology in ancient Egyptian literature as well as the inscriptions of the Mesopotamian world. He concludes, “As imago Dei, then, humanity in Genesis 1 is called to be the representative and intermediary of God’s power and blessing on earth.” Middleton also assesses more of a Mesopotamian influence upon the text than that of the sway of ancient Egyptian culture. From these conclusions regarding the definition for the imago Dei and the Mesopotamian influence, he moves further into the ancient ideology of the Mesopotamian world of creation myths and Babylonian royal ideology. Finally, with careful balance, the professor explores how the concepts and ideology of this ancient world influenced the structure and teaching of Genesis 1-11, the OT context for the imago Dei.
Part three is a daring investigation of the ethics of the image. Great length is given to discussing the ancient “combat myths” of Babylon and Assyria and the implications such a hypothesis would have on the imago Dei in man if the Creator is a violent God who has called man to serve as his ruling representatives. If the creation account is a Hebrew form of the combat myth, then the violence seen throughout the primeval history of Genesis 1-11 is an illustration of man representing a violent God. However, the opposite conclusion would lead to an interpretation that explains how the image (i.e. man) failed to accurately represent the creator by violating his purpose through rebellion, murder, violence, and tyranny. Thus Middleton returns to the text of Genesis 1:1 - 2:3 to demonstrate that the God of Hebrew Scripture stands opposite of the Assyrian warrior gods. He is a God of generosity who liberates man who is created in God’s image as his representatives over creation, to follow his examples of gracious self-giving and love.
Middleton’s masterful examination of the imago Dei may prove to be a contribution to the theological community which will spur further discussion and solid exegesis of the Genesis 1 passage for many years to come. With clarity and appropriate brevity, he summarizes the historical views and interpretations of the imago Dei. The greatest strength in his summary is his ability to compare and contrast the different positions, leading to a presentation of his own conclusions. His lexical study, while not adding much of anything new to what has already been contributed by others such as James Barr, Bamberg Stendebach, and Edward Curtis, still accurately portrays the meaning of the words in question and gives due consideration to the context of Genesis. The worth of his examination of the Genesis passages follows in the same manner as his lexical study. However, Middleton does show great awareness of and respect for his predecessors’ contributions before him to the study of Genesis and the imago Dei.
The greatest influence Middleton contributes to the discussion of the imago Dei is in his presentation and evaluation of the ancient social context for the phrase. He carefully considers other usages of the phrase in Egyptian and Mesopotamian literature and digs further than the immediate surface of other ancient texts to evaluate the ideology behind the phrase itself. Compared to the other views he surveyed in chapter one, Middleton closely follows the recent interpretation of Old Testament scholarship. His allegiance to this “new” view (presented over the last century) should encourage the reader in that recent discoveries as well as creative thinking are being used. At the same time caution should be shown, which Middleton welcomes and encourages, due to the brevity of time which has taken place in which others may more carefully evaluate this analysis.
After defining the imago Dei as including the concept man as representative, Middleton assesses the ancient literature and concludes that a Mesopotamian influence upon the biblical writer is more predominant than that of Egypt. He also concludes that the first creation account serves more of a prelude to Genesis than as a contrast to Genesis 2-3. It is at this point that the author departs from the Egyptian literature which he explained so well in his study of backgrounds to focus on the creation myths of Assyria and Babylon. He draws out commendable implications throughout the rest of his study from these conclusions, but here lies the greatest weakness of his research. If the culture and literature of Egypt bore more influence on the text of Genesis 1 than the text of Genesis 2-11 (which modern Old Testament research may be now implicating), then Middleton’s conclusions, and thus the implications he makes for the imago Dei, have been further removed from the original historical context and literature.
In spite of this concern, Middleton carefully and daringly considers what the implications of the imago Dei should be for those living in this post-modern age. He does well in contrasting Genesis with the combat myths of the ancient near east and challenging his reader toward enjoying the liberating teaching of the image of God. The Liberating Image is a valuable read for any student of the Genesis creation account and any scholar studying the imago Dei.
August 24, 2020
Middleton's book is thorough, much more thorough than I expected. This is partly because the issues surrounding the imago dei have historically impacted human behavior, mostly as a justification for bad behavior than a motivation for good. But I get ahead of myself.
Middleton's discussion of what the imago dei actually is was particularly good, as he presents a well researched analysis of the various views before delving into the depths of the what and why for his own view. He does an excellent job with intertextual issues (contrary to another review on here - he does deal with Gen 5:3 & 9:6). He also presents a thorough examination of the imago dei within the context of Gen 1:1-2:3. I found his temple parallels quite illuminating, particularly the discussion of the image dedication ceremonies in both Mesopotamian and Egyptian practice.
Initially, I found his lengthy discussion of creation-by-combat (the standard motif in all other ancient Near Eastern [ANE] myths) to be burdensome and an unnecessary extension of the book. But I stuck it out (partly because I hate quitting before finishing a book), and I'm glad I did. It turns out that being made in the image of God in a creation-by-combat scenario opens up an entirely different view of the role that image should play in the world, namely more combat. On the other hand, the image of a God who lovingly creates and empowers his creation creates an entirely different view of said image.
Excellent read, but definitely academic. This is not a popular level book for those unfamiliar with scholarly research (though no knowledge of Hebrew is required).
Middleton's discussion of what the imago dei actually is was particularly good, as he presents a well researched analysis of the various views before delving into the depths of the what and why for his own view. He does an excellent job with intertextual issues (contrary to another review on here - he does deal with Gen 5:3 & 9:6). He also presents a thorough examination of the imago dei within the context of Gen 1:1-2:3. I found his temple parallels quite illuminating, particularly the discussion of the image dedication ceremonies in both Mesopotamian and Egyptian practice.
Initially, I found his lengthy discussion of creation-by-combat (the standard motif in all other ancient Near Eastern [ANE] myths) to be burdensome and an unnecessary extension of the book. But I stuck it out (partly because I hate quitting before finishing a book), and I'm glad I did. It turns out that being made in the image of God in a creation-by-combat scenario opens up an entirely different view of the role that image should play in the world, namely more combat. On the other hand, the image of a God who lovingly creates and empowers his creation creates an entirely different view of said image.
Excellent read, but definitely academic. This is not a popular level book for those unfamiliar with scholarly research (though no knowledge of Hebrew is required).
This entire review has been hidden because of spoilers.
May 30, 2018
Je n'ai lu que partiellement que la moitié du livre, aussi cette critique porte surtout sur les deux premières parties.
Ce livre est donc une exploration "interdisciplinaire" de ce que peut bien signifier "Image de Dieu" pour l'homme dans Genèse 1. A partir de la linguistique, de la théologie biblique, de la littérature mésopotamienne et de l'exégèse, il défend la tradition kuypérienne de l'image de Dieu comme fonction de l'homme: L'homme est à l'image de Dieu parce qu'il fait comme Dieu, et non à cause de son être.
J. Richard Middleton fait un très bon travail de synthèse, réussissant à atteindre un bel équilibre entre expertise et largeur de connaissance, et articulant de façon très réussie les éléments qui l'amènent à cette position. Le livre est très lisible considérant sa technicité, il a un vrai talent pour la synthèse. Et ultimement, je considère qu'il a raison dans sa position, mais je trouve dommage qu'il ait refusé de faire de la philosophie par dessus pour envisager le lien entre Image de Dieu et Ontologie(=Être) de l'homme. En revanche, il a bien pensé à regarder ses applications éthiques, partie que je ne peux pas juger faute de l'avoir lu.
La seule chose que je reprocherais (mais peut-on vraiment lui reprocher?) est de se baser sur des théories critiques de l'Ancien Testament, parlant notamment en longueur de "l'Auteur P de la Genèse" ou mentionnant le "troisième Esaïe". Cependant, il ne semble pas dogmatique dessus et cela ne nuit pas à l'ensemble de son projet.
Un bon livre, mais qui intéressera uniquement ceux qui veulent étudier en détail ce que signifie "Image de Dieu" pour l'homme. Pour ceux-là, c'est un très bon livre.
Ce livre est donc une exploration "interdisciplinaire" de ce que peut bien signifier "Image de Dieu" pour l'homme dans Genèse 1. A partir de la linguistique, de la théologie biblique, de la littérature mésopotamienne et de l'exégèse, il défend la tradition kuypérienne de l'image de Dieu comme fonction de l'homme: L'homme est à l'image de Dieu parce qu'il fait comme Dieu, et non à cause de son être.
J. Richard Middleton fait un très bon travail de synthèse, réussissant à atteindre un bel équilibre entre expertise et largeur de connaissance, et articulant de façon très réussie les éléments qui l'amènent à cette position. Le livre est très lisible considérant sa technicité, il a un vrai talent pour la synthèse. Et ultimement, je considère qu'il a raison dans sa position, mais je trouve dommage qu'il ait refusé de faire de la philosophie par dessus pour envisager le lien entre Image de Dieu et Ontologie(=Être) de l'homme. En revanche, il a bien pensé à regarder ses applications éthiques, partie que je ne peux pas juger faute de l'avoir lu.
La seule chose que je reprocherais (mais peut-on vraiment lui reprocher?) est de se baser sur des théories critiques de l'Ancien Testament, parlant notamment en longueur de "l'Auteur P de la Genèse" ou mentionnant le "troisième Esaïe". Cependant, il ne semble pas dogmatique dessus et cela ne nuit pas à l'ensemble de son projet.
Un bon livre, mais qui intéressera uniquement ceux qui veulent étudier en détail ce que signifie "Image de Dieu" pour l'homme. Pour ceux-là, c'est un très bon livre.
October 24, 2022
This is as comprehensive a review of the literature and thought surrounding two verses in the Bible as could be wished. The verses in question: "Let us therefore make humankind in our own image, according to our likeness... So God created humankind in his image, in the image of God he created them; male and female he created them." are of course two of the most hotly contested verses in Scripture, and this book will by no means be the last word on them.
Middleton takes us through the three standard interpretations of the imago dei - the rational, relational and regal models before exploring the third of those models using intertextual studies, in particular the literature and archaeology of Babylon and Egypt, with Babylon coming out as the clearest likely source. Middleton then convincingly argues that the Imago Dei is a deliberate contrast to the oppressive violence of the Babylonian cult, coming as it does out of a very different creation narrative when compared with the Enuma Elish and other ancient texts. The penultimate chapter on the entirety of Genesis 1-11 is a very fine piece of work with a study of the Tower of Babel particularly interesting. The final chapter is a little stranger as he wanders into fractals and chaos theory, making a neat point but not an entirely convincing one. That aside, excellent.
Middleton takes us through the three standard interpretations of the imago dei - the rational, relational and regal models before exploring the third of those models using intertextual studies, in particular the literature and archaeology of Babylon and Egypt, with Babylon coming out as the clearest likely source. Middleton then convincingly argues that the Imago Dei is a deliberate contrast to the oppressive violence of the Babylonian cult, coming as it does out of a very different creation narrative when compared with the Enuma Elish and other ancient texts. The penultimate chapter on the entirety of Genesis 1-11 is a very fine piece of work with a study of the Tower of Babel particularly interesting. The final chapter is a little stranger as he wanders into fractals and chaos theory, making a neat point but not an entirely convincing one. That aside, excellent.
January 18, 2022
This is a technical book (it reads like a dissertation, or something in an academic journal) but if you are willing to do some work, it pays off in spades.
That's not to say that Middleton is a convoluted writer at all - far from it, actually. He is remarkably clear and approachable, considering how much research he did for this project. But there are quite a few pages devoted to unpacking ancient writings, linguistics, and archaeology. Once the reader works through this material, though, the chapter on "Genesis as Ideology Critique" hits like a bomb. It's outstanding. The popular notion that "the Old Testament just copied other ancient stories from its time" is utterly shattered, and the distinctive claims of the OT writers (whether or not you agree with their metaphysical, religious commitments) shines through extraordinarily.
Anyone interested in deeper work on biblical studies, ancient historiography, or biblical theology should definitely be familiar with Middleton. This book is paradigm shifting, and well worth a place on the shelf.
That's not to say that Middleton is a convoluted writer at all - far from it, actually. He is remarkably clear and approachable, considering how much research he did for this project. But there are quite a few pages devoted to unpacking ancient writings, linguistics, and archaeology. Once the reader works through this material, though, the chapter on "Genesis as Ideology Critique" hits like a bomb. It's outstanding. The popular notion that "the Old Testament just copied other ancient stories from its time" is utterly shattered, and the distinctive claims of the OT writers (whether or not you agree with their metaphysical, religious commitments) shines through extraordinarily.
Anyone interested in deeper work on biblical studies, ancient historiography, or biblical theology should definitely be familiar with Middleton. This book is paradigm shifting, and well worth a place on the shelf.
February 21, 2017
While Middleton makes a strong argument for a royal-functional model of imago Dei based on Gen 1:1-2:3 and other ANE creation myths, I found his approach to be overly narrow, and therefore unconvincing. As I understand his purpose, this book is to be a contribution of data on the imago Dei from the Hebrew Bible to a larger interdisciplinary conversation on image, which would include NT witness, theology, and ethics. I wonder, however, how one can have a well developed understanding of imago Dei from the Hebrew Bible, or Genesis alone, while systematically ignoring Gen 5:1 and 9:6 in the discussion. I also think it would have been helpful to include, at least, a final chapter that would move toward integrating this model into the larger discussion on image.
February 9, 2021
A very scholarly approach to the question of what the image of God is. This is not so much a theological examination (although there is some of that) but a historical and cultural look. The author spends a lot of time looking at how image language is used in Mesopotamian and surround cultures. He concludes that humans are the royal representatives of God on earth.
February 2, 2018
this was a difficult read and HEAVILY footnoted material, to boot. I think the simpler explanation is what Scripture itself says: Jesus Christ is the ICON of God -- the EXACT image of His Father. 'Nuff said.
April 20, 2018
Not quite what I expected. It is actually a technical book defending his view if the Imago Dei, the image of God in humans. I agree with his conclusions but this is more scholarly than suits my fancy. I skipped big portions of his analysis to get to conclusions.
December 24, 2017
A thorough, theologically profound study, though a bit technical in the beginning.
April 1, 2020
very impressive
July 8, 2022
Transformative in my view and understanding of the image of God. Highly, highly suggest.
May 31, 2024
This is a great quick deep dive into discussion of the meaning of the image of God. His section with the ancient social context was an excellent addition to the book.
October 15, 2020
Very helpful.
February 16, 2017
What does "the image of God" mean in Genesis 1? Answering that question is a primary purpose of this fantastic book.
The best thing about this book is that Middleton reads Genesis 1 with the ancient cultural context in mind. We all approach texts with certain presuppositions. Many today read Genesis 1 as a contrast to the scientific theory of Darwinian evolution. In our minds, it is self-evident that this is what a story of creation should be about - science. Middleton does not mention evolution at all (at least, not that I recall). He reads Genesis 1 as it would originally have been heard, in the context of other ancient near eastern creation myths.
So what is the image of God? Middleton argues, convincingly, that humans are placed in creation as God's representatives to care for creation in God's place, mediating God's blessing and rule. There is a lot more to it then that, but it seems this view has become popular as I have read snippets of the same thing in other books.
Another fascinating topic Middleton takes up is that of violence. Many other creation stories tell of one god violently conquering another and using the body of the conquered god to create the world. These stories lend support to the nations who believed them, as they went forth to conquer in their god's name. Can the same justification of conquest be seen in Genesis 1? Middleton argues no. In a world where religion is often a justification for violence, this is an important point to make.
Overall, this is a great book and a helpful read for understanding what it means to be human according to the first chapter of the Bible. It is not only good for your head, but you will find yourself inspired as well.
The best thing about this book is that Middleton reads Genesis 1 with the ancient cultural context in mind. We all approach texts with certain presuppositions. Many today read Genesis 1 as a contrast to the scientific theory of Darwinian evolution. In our minds, it is self-evident that this is what a story of creation should be about - science. Middleton does not mention evolution at all (at least, not that I recall). He reads Genesis 1 as it would originally have been heard, in the context of other ancient near eastern creation myths.
So what is the image of God? Middleton argues, convincingly, that humans are placed in creation as God's representatives to care for creation in God's place, mediating God's blessing and rule. There is a lot more to it then that, but it seems this view has become popular as I have read snippets of the same thing in other books.
Another fascinating topic Middleton takes up is that of violence. Many other creation stories tell of one god violently conquering another and using the body of the conquered god to create the world. These stories lend support to the nations who believed them, as they went forth to conquer in their god's name. Can the same justification of conquest be seen in Genesis 1? Middleton argues no. In a world where religion is often a justification for violence, this is an important point to make.
Overall, this is a great book and a helpful read for understanding what it means to be human according to the first chapter of the Bible. It is not only good for your head, but you will find yourself inspired as well.
December 28, 2013
I read this book for a seminary project I'm working on. If I were more historical and less philosophical, and hence, more objective, I might have rated this differently, perhaps higher. I found some of the historical information helpful, but sometimes burdensome. Still one insight that made the book worth the price is Middleton's contention that the image of God motif in Genesis differs from the "royal" concept found in Mesopotamian culture, the backdrop to Genesis. There the idea was reserved for the privileged elite. In Scripture, from the very beginning of time, God employs a full-fledged egalitarianism, seeing men and women, regardless of class, race, culture, what have you, as equals. It is a refreshing message in today's culture that prescribes worth based on secondary issues. And it sounds great deal like Galatians 3:28, creating, not shockingly, a significant synthesis between the Old Testament and the New Testament.
January 29, 2011
This book added so much to my understanding of the "Imago Dei" and helped me to understand my identity as a human.
May 3, 2012
great background on the theological thinking about imago dei and development of the kingdom/authority themes
May 11, 2016
Critical contribution to "imago dei" studies.
May 25, 2018
Essential reading to understand the background of Genesis 1-11. Helpful to get a clear picture and contrast with Mesopotamian beliefs and literature.
Displaying 1 - 21 of 21 reviews