Middleton wrote, “[A]ny Old Testament scholar worth her salt will acknowledge that the semantic range of selem — the Hebrew word for image in Genesis 1 — includes idol. Although its semantic range is broader than this single meaning, we need to account for selem in many contexts clearly referring to a cult image, which in the common theology of the ancient Near East is precisely a localized, visible, corporeal representation of the divine.” (TLI, p. 25, emphasis mine) That is, ‘not that the image consists in a bodily resemblance between God and humanity, but that the invisible God is imaged by bodily humanity.’ (ibid) To put it in other words, we (human beings) are the living and walking idols of God who image the living God, unlike dead cult idols which image the dead gods. The function of a cult idol is to help the worshippers to worship the divine through the idol. Likewise, a worship fit and proper to God is rendered from the creation through humankind. The true image of God, then, is Christ. (2 Cor 4.4)
A typology with the people of God as the temple of God and body of Christ might be noted, too.