Genesis 1:27

_AND GOD SAID, LET US MAKE MAN IN OUR IMAGE, AFTER OUR LIKENESS: AND LET THEM HAVE DOMINION OVER THE FISH OF THE SEA, AND OVER THE FOWL OF THE AIR, AND OVER THE CATTLE, AND OVER ALL THE EARTH, AND OVER EVERY CREEPING THING THAT CREEPETH UPON THE EARTH._ Let us make man. The last stage in the progress of creation being now reached, God said, "Let us make man" х_ NA`ªSEH_ (H6213)]. The word is here used in the sense of "create," as it is also Genesis 1:25 - an ordinary use of the word when it is employed to express the origination of species, both vegetable and animal; besides which anything possessing a soul as man-or even organic life, as vegetables and animals-may in these respects be the subjects of a proper creation, as well as of, and in addition to, formation from pre-existent matter (cf....

27._So God created man _The reiterated mention of the image of God is not a vain repetition. For it is a remarkable instance of the Divine goodness which can never be sufficiently proclaimed. And, at the same time, he admonishes us from what excellence we have fallen, that he may excite in us the desire of its recovery. When he soon afterwards adds, that God created them male and female, he commends to us that conjugal bond by which the society of mankind is cherished. For this form of speaking, God created man, male and female created he them, is of the same force as if he had said, that the man himself was incomplete. (94) Under these circumstances, the woman was added to him as a companion that they both might be one, as he more clearly expresses it in the second chapter. Malachi also means the same thing when he relates, (Genesis 2:15,) that one

26-28 Man was made last of all the creatures: this was both an honour and a favour to him. Yet man was made the same day that the beasts were; his body was made of the same earth with theirs; and while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body, and the desires of it, we should make ourselves like the beasts that perish! Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him. God said, "Let us make man." Man, when he was made, was to glorify the Father, Son, and Holy Ghost. Into that great name we are baptized, for to that great name we owe our being. It is the soul of man that especially bears God's image. Man was made upright, Ecclesiastes 7:29. His understanding saw Divine things clearly and truly; there were no errors or mistakes in his knowledge; his...

- VIII. The Sixth Day 24. בהמה _b__e__hēmâh_, “cattle; dumb, tame beasts.” רמשׂ _remeś_, “creeping (small or low) animals.” חוּה _chayâh_, “living thing; animal.” חוּת־חארץ _chayatô_-_chā'ārets_, “wild beast.” 26. אדם _'ādām_, “man, mankind;” “be red.” A collective noun, having no plural number, and therefore denoting either an individual of the kind, or the kind or race itself. It is connected in etymology with אדמה _'ădāmâh_, “the red soil,” from which the human body

EXPOSITION GENESIS 1:21 _Day_ _six_._ _Like day three, this is distinguished by a double creative act, the production of the higher or land animals and the creation of man, of the latter of which it is perhaps permissible to see a mute prediction in the vegetation which closed the first half of the creative week. AND GOD SAID, LET THE EARTH BRING FORTH THE LIVING CREATURE AFTER HIS KIND. In these words the land animals are generically characterized as _nephesh chayyah_,_ _or animated beings; in the terms which follow they are subdivided into three well-defined species or classes. CATTLE. _Behemah_;_ _literally, the dumb animal, _i.e._ the larger grass-eating quadrupeds. AND CREEPING THING. _Remes_;_ _the moving animal, _i.e._ the

SO GOD CREATED MAN IN HIS OWN IMAGE,.... Which consisted both in the form of his body, and the erect stature of it, different from all other creatures; in agreement with the idea of that body, prepared in covenant for the Son of God, and which it was therein agreed he should assume in the fulness of time; and in the immortality of his soul, and in his intellectual powers, and in that purity, holiness, and righteousness in which he was created; as well as in his dominion, power, and authority over the creatures, in which he was as God's viceregent, and resembled him. The Jerusalem Targum is, "the Word of the Lord created man in his likeness;'' even that Word that was in the beginning with God, and was God, and in time became incarnate, by whom all things were made, John 1:1 IN THE IMAGE OF GOD CREATED HE HIM; which is repeated for the certainty of it, and t

Genesis 1:1. _In the beginning God created the heaven and the earth._ When that «beginning» was, we cannot tell. It may have been long ages before God fitted up this world for the abode of man, but it was not self-existent; it was created by God, it sprang from the will and the word of the all-wise Creator. Genesis 1:2. _And the earth was without form, and void; and darkness was upon the face of the deep._ When God began to arrange this world in order, it was shrouded in darkness, and it had been reduced to what we call, for want of a better name, «chaos.» This is just the condition of every soul of man when God begins to deal with him in his grace; it is formless, and empty of all good things. «There is none righteous, no, not one: there is none that understandeth, there is

ANALYSIS AND ANNOTATIONS I. THE CREATION ACCOUNT The manner in which the book of Genesis begins leaves no doubt that it is the revelation of God. The creation account is historical truth. The question is how was it given? An answer to this question claims that the Jews obtained the account from the records of other nations concerning the origin of the universe and that they altered it according to their own religious ideas. This is an impossibility. The ancient heathen nations considered God and the universe one and had absolutely no knowledge of the existence of God independent of the universe, nor did they know anything of a creation of the world. Here is something wholly different from all the theories, mythologies and other inventions of the human race. How then was it given? By revelation of God is the only answer. No human being knew anything about the origin of the heavens and t...

The sixth day is occupied with the creation of the land animals and of man. It is natural that a much fuller space than usual should be accorded to the latter. And the solemnity of the act is marked by the formula of deliberation, Let us make man. The plural has been variously explained. Setting aside as beyond the range of the OT the view that the Father addresses the Son and the Holy Spirit, and the view that God speaks of Himself in the plural since He is the fulness of energies and powers, as too artificial, the most obvious explanation is that God is addressing the heavenly assembly (_cf._ 1 Kings 22:19; Isaiah 6:8). Yet there is difficulty in this view, for P ignores angels altogether; nor would he regard them as sharing in the work of creation: nor, probably, would he think of man as made in their image

SO GOD CREATED MAN IN HIS OWN IMAGE. In the first two Chapter s we meet with four different verbs which express the creative work of God, viz: (1) To create; (2) to make; (3) to form; (4) to build. The first (to create) is used of the creation of the universe (verse 1), of the creation of the great sea monsters, whose vastness appears to have excited special wonder (verse 21), and of the creation of man (verse 27), the head of animated nature, in the image of God. Everywhere else we read of God _making,_ as from an already created substance, the firmament, the sun, the stars, the brute creation, etc.--_ S. C._ IN HIS IMAGE. The image of God consists in knowledge, righteousness and true holiness (see Colossians 3:10; Ephesians 4:24;...