y out the tasks assigned to him.
In Genesis, prior to the directives given in the aforementioned passage, the Godhead resolves to create man in his own image (Gen. 1:26-27). There are several different theories on what exactly it means that man is made in the image of God, they are as follows: the substantival view that man is the only creature in creation that has a soul. Second is the functional view which sees the image of God relating to what man does, in that he is given authority over creation. Third is the relational view, which states that “the imago Dei means that humans, like God, are essentially beings who exist in relationship.” Next is the teleological view that sees the image of God as being tied to man’s ultimate destiny and purpose of being completely conformed to the image of God via Christ.
Finally, there is the royal view which holds that the image of God is actually a combination of all these views. Like the substantival view it sees man as having the mark of the divine; like the functional view it believes that man is commissioned to rule; with regard to the relational and teleological view it holds that the sonship of the believer through adoption solidifies mankind’s relationship with God, and is her ultimate purpose, namely to be co-heirs with Christ, and thus children of God.
It is this final view, the royal view, that will serve as the impetus for the exposition that follows. Because the royal view encompasses elements from each of the other views, it provides the most comprehensive look into what the imago Dei really means, and thus helps to give a more accurate understanding of how this doctrine relates to leadership. Many secular theories on leadership understandably ignore the implications of the doctrine of the imago Dei within the context of leadership.
One book that delineates the philosophy and practice of leadership in the secular world is the national bestseller The 48 Laws of Power by Robert Greene. As the title suggests it is a book on how to rule through the means of power and manipulation, with the idea of power being a very common virtue among secular leadership philosophies as far back as Machiavelli’s The Prince. While secular theories promote the obtaining of power by any means necessary in order to lead, scripture teaches that man’s dominion over creation, his governmental powers, and his mandate to lead in ministry, at work, and at home are all derived from God and his command to rule.
As shown in Genesis 1 man is set above all creation, and is made to have dominion over all creation. With dominion comes the idea of leadership, and if man is created to rule in the grand sense of the word, then he is created to lead in the modest sense of the word. And so, it becomes clear that God has set mankind to not only rule over the natural world, but also over each other in the form of government, as well as being leaders in ministry, their jobs, and at home.
While the term ‘creation’ can, in the broad sense, mean both nature, including animals, and mankind, this section is concerned with the former. Psalm 8 reemphasizes God’s words in Genesis 1 when King David says this concerning man:
“5Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. 6You have given him dominion over the works of your hands; you have put all things under his feet, 7all sheep and oxen, and also the beasts of the field, 8the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas.” (Psalm 8:5-8)
As King David points out God has charged man to look after the works of God’s own hand. This means that although man is set up as a ruler over creation, he rules only as a steward, and only with authority vested in him by the one who has all authority.
Psalms 104 speaks of the glory and splendor of the Lord, as well as the fact that he makes provision and cares for every creature on Earth. In Jesus’ Sermon on the Mount he instructs the people not to be anxious or worry excessively about their well being. Jesus drives the point home by saying,