Reflections on Genesis 1:26-27 – Part 2

The creation of man in the Divine image
 
I. WHAT BELONGS TO THE IMAGE OF GOD, OR TO THE UPRIGHTNESS IN WHICH MAN IS HERE SAID TO BE CREATED? The principal question here to be considered is, whether the expressions in the text relate to the nature or to the character of man. Perfection of original constitution is one thing; perfection of action and of moral character is a different thing. Now we understand the expressions in our text to be employed with exclusive reference to the nature of man, to the essential being and constitution of his powers. We suppose the meaning to be, that God created man with certain spiritual faculties, which are an image or likeness of what exists in the Maker Himself.
1. We include here, first, reason, or the intellectual powers by which knowledge is acquired.
2. Intimately connected with these intellectual faculties, is the power of feeling moral obligation and of recognizing moral law; and we therefore name this as a second thing embraced in the Divine image, which belongs to man by creation. If the first is an image of the Divine knowledge, this is an image of the Divine holiness.
3. Still another part of the image of God in the soul is the power of free will, or the faculty of determining our actions, and so forming our character. This constitutes the executive power in man, or that by which he gives being and direction to his actions.
4. We may further include in the Divine image in man the power of exercising certain affections. There are decisive indications in nature, and most emphatic declarations in Scripture, that God is compassionate, and loves His creatures. We are, therefore, justified in regarding the feelings of which we are capable of love to God, and of love and piety towards other persons, as still another part of the image of God in the soul.
 
II. WE INQUIRE WHETHER THE LANGUAGE OF OUR TEXT OUGHT TO BE UNDERSTOOD OF OUR FIRST PARENTS MERELY, OR OF MANKIND IN GENERAL? We think it applies essentially (though possibly with some modification in respect to the original constitution in the descendants of Adam) to all human beings. Much which we have already said has, in fact, assumed this view; but we shall here state the reasons of it more fully.
1. The passage in Genesis is most naturally viewed as relating to the human nature generally, which then began its existence in Adam and Eve.
2. The Scriptures in several places speak of men generally as made in the image and likeness of God (See Gen_9:6; Jam_3:9).
3. We conclude with a few brief remarks.
1. The discussion through which we have passed enables us to see the ground on which Paul could say of the Gentile nations, who have no written revelation, that they are a law unto themselves. Endowed with spiritual faculties which enable them to determine for themselves the main substance of their duty. Made in image of God; so moral and accountable beings.
2. We see also that natural religion, or the religion which developes itself out of the conscience, must be the foundation of the religion of revelation.
3. All men need much and careful instruction. (D. N. Sheldon, D. D.)
Our ancestors
 
I. WHEN did God make man?
1. After He had created the world.
2. After He had enlightened the world.
3. After He had furnished and beautified the world.
 
II. How did God make man?
1. Consultation amongst the Persons of the Godhead.
2. Process.
3. Breath of life.
 
III. WHAT did God make man?
1. A creature comely and beautiful in his outward appearance.
2. Dignified in his soul.
3. Princely in his office.
4. Probationary in his circumstance.
Concluding reflections:
1. How happy must have been the state of man in Paradise!
2. How keenly would they feel the effects of the fall!
3. How visibly do we see the effects of the fall in our world!
4. How thankful ought we to be for the redemption of the world by our Lord Jesus Christ! (Benson Bailey.)
The image of God
 
I. IN WHAT RESPECTS GOD CREATED MAN AFTER HIS IMAGE.
1. After His natural image.
(1) A spiritual being.
(2) Free.
(3) Immortal.
2. After His political image. Man is God’s representative on earth.
3. After His moral image. This consists in knowledge, holiness, righteousness, and happiness resulting therefrom (Col_3:10; Eph_4:24).
 
II. WHETHER MAN HAS LOST THIS IMAGE OF GOD, IN WHICH HE WAS CREATED; AND, IF SO, HOW FAR, AND BY WHAT MEANS HE HAS LOST IT.
 
III. WHETHER MAN MAY, AND MUST RECOVER THIS IMAGE OF GOD; HOW FAR, AND BY WHAT MEANS.
1. Man may certainly recover the moral image of God. His ignorance as to spiritual and Divine things, his unreasonableness and folly, may be removed, and he may be enlightened with knowledge and wisdom. As to the necessity of thus recovering the Divine image. Without this we do not learn Christ aright; the gospel and grace of God do not answer their end upon us, nor are we Christians (Eph_4:21); without this we do not, cannot glorify God, but dishonour Him (Rom_2:23-26); without this, we cannot be happy here, we cannot be admitted into heaven Heb_12:14; Mat_5:8; 1Jn_3:3; Rev_7:14, Mat_22:11.; 2Co_5:3). In order to recover this lovely image of God, we must look at it, as Eve looked at the fruit (2Co_3:18); we must long for it, must hunger and thirst after it Mat_5:6); we must exercise faith in Christ (Act_26:18), and in the promises (2Pe_1:4); and thus approach the tree of life, and pluck, and eat its fruit; we must pray for the Spirit (Tit_3:5; Eze_36:25; Eze_36:27; 2Co_3:18); we must read the word, hear, meditate, etc. (Joh_8:31-32; Joh_17:17; 1Pe_1:22-23; Jam_1:18); we must use self-denial, and mortification (Ro Gal_5:16), and watchfulness (1Pe_5:8; Rev_16:15). (J. Benson.)
Man’s creation and empire
 
I. MAN CREATED; THE GODLIKE CREATURE. We are justified in emphasizing man’s entrance into the world as a creation. In the first chapter of Genesis a distinct word is used to denote three separate beginnings: first, when matter was created; second, when animal life was created; third, when man was created. Man only approaches the animal when he is under the control of the spirit that tempted him at the fall. Man is, however, connected with the earth and the animal. The added mental and spiritual endowments consummated the likeness of God upon the earth. When Christ came into the world it was in the same image.
 
II. THE EMPIRE AND THE GRANARIES FOR MAN. That kingship which came to man from his likeness to God he has kept as he has retained the Divine image. Single-handed man was not equal to a contest with the monsters that filled the deep. The beasts that roamed the primeval forests could not be conquered, even by the giants who were on the earth in those days, by sheer strength of arm. The sea, the winds, the creeping, flying, browsing mammoths have always been man’s master, save as he used mind and heart to secure his dominion. What, then, makes man the master? Mind, reason, judgment, like God’s.
 
III. THE UNFINISHED DAY. Of each preceding evening and morning God said: “And there was evening and there was morning, one day,” but no such record has come to us respecting the seventh day. This is the Scripture: “And on the seventh day God finished the work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day, and hallowed it.” We are still in that day. (W. R. Campbell.)
The Divine in man
The heathen, recognizing in their own way the spiritual in man, tried to bridge over the chasm between it and the earthly by making God more human. The way of revelation on the contrary is to make man more godlike, to tell of the Divine idea yet to be realized in his nature. Nor have we far to go to find some of the traces of this Divine in human nature.
1. We are told that God is just and pure and holy. What is the meaning of these words? Speak to the deaf man of hearing, or the blind of light, he knows not what you mean. And so to talk of God as good and just and pure implies that there is goodness, justice, purity, within the mind of man.
2. We find in man the sense of the infinite: just as truly as God is boundless is the soul of man boundless; there is something boundless, infinite, in the sense of justice, in the sense of truth, in the power of self sacrifice.
3. In man’s creative power there is a resemblance to God. He has filled the world with his creations. It is his special privilege to subdue the powers of nature to himself. He has turned the forces of nature against herself; commanding the winds to help him in braving the sea. And marvellous as is man’s rule over external, dead nature, more marvellous still is his rule over animated nature. To see the trained falcon strike down the quarry at the feet of his master, and come back, when God’s free heaven is before him; to see the hound use his speed in the service of his master, to take a prey not to be given to himself; to see the camel of the desert carrying man through his own home: all these show the creative power of man, and his resemblance to God the Creator. (F. W. Robertson, M. A.)
Wherein can the image of God, in a finite creature, consist? To this question some answer, that the image of God consisted in the superiority of man’s physical faculties, in the admirable conformation of his body. This answer is unworthy of our text and God. Is God a material being? Has He a body, in the image of which lie could create man? Others, on hearing the question, answer, that the image of God in man consisted in the dominion which was given him over all created beings. But can this be the whole of God’s image? Others, again, reply to our question, that the image of God consisted in the faculty of the understanding with which man is endowed, and which so eminently distinguishes him from all other creatures. This answer is less remote from the truth, but it is incomplete. In the fifth chapter of Genesis we find the two words, image and likeness, employed in a manner calculated to make us understand their meaning in our text. There it is said, that “Adam begat a son in his own likeness, after his image, and called his name Seth.” Now is it not evident, that these words ascribe to Seth all the qualifies, physical, intellectual, and moral, which his father possessed? And, can we, without doing violence to the grammar itself, restrain the meaning of these expressions in our text to a certain superiority by which man is distinguished? We think, then, that we are authorized to extend these words to all that which constitutes the character of God, with all the restrictions which the finite nature of man requires. Man resembled his Creator with regard to his intellectual and moral qualities. Doubtless there are, in God, incommunicable perfections which belong to His eternal essence; and, indeed, it is for having arrogated to himself these august perfections, that man unhappily excavated an abyss of woe beneath his feet. But there are in God moral perfections which He communicates to His creatures, endowed with an understanding to know, and a heart to love. In this sense, man was a reflection, feeble, no doubt, and finite, of the Divinity Himself. He was, St. Paul tells us, created in “righteousness and true holiness.” But that we might be able still better to distinguish the traits of this image, God has not contented Himself with merely giving us an exact description of them in the words which we have just considered. Bead the Gospels; there is developed before our eyes the life of one whom the Bible calls the second Adam, one who is designated the image of God, the express image of the person of God, the image of the invisible God. What Divine traits does that image bear! What a reflection of the Divine perfections! What wisdom! What level What devotion! What holiness! There, my brethren, we clearly behold the being made “after God in righteousness and true holiness,” of which the apostle speaks. Now see how the image of God in man develops itself in the idea of the inspired apostle, and in the manifestation of the Son of God on earth. We too, place some traits of this image in the understanding. Not, indeed, in the understanding which requires to be “renewed in knowledge,” because it has forgotten the things which are above, and has lost the knowledge of the name of its heavenly Father; but in the clear and enlightened understanding of the first man, created after the image of God; a spiritual understanding, the reflection of the supreme intelligence, capable of rising to God, of seeking God, of adoring God in His works, and in all His moral perfections; an understanding without error and without darkness, possessing a full knowledge of the author of its being, and all the means of continually making new progress in that knowledge by experience. Now to know God is life eternal; it is the perfection of the understanding; it is the image of God. We do not, however, mean to represent man, created in the image of God, notwithstanding the superiority of his understanding, as a savant, in the ordinary meaning of that word, nor as a philosopher, or metaphysician: it was not by the way of reasoning that he arrived at the knowledge of things; he had no need of such a process. The superiority, even of his understanding, consisted, perhaps, chiefly in its simplicity, its ignorance of what is false, its inexperience of evil, in that practical ingenuousness, which constitutes the charm of the unsophisticated character of a child, a character which Jesus commands us to acquire anew. Always disposed to learn, never presuming upon itself, plying those around it with questions, listening to their answers with an entire confidence--such is the child in the arms of its father, such was Adam before his God, who condescended to instruct him, and whose word was never called in doubt. The Scripture confirms us in the idea, that this was indeed an admirable feature of God’s image, when it tells us, that “God made man upright, but that (afterwards, alas!) they sought out many inventions (reasonings)” (Ecc_7:29). The Apostle Paul also countenances this opinion, when, in his tender solicitude for the Christians at Corinth, who were exposed to the sophistry of a false philosophy, he writes to them, with an evident allusion to the seduction of our first parents, “I fear lest by any means, as the serpent beguiled Eve through his subtilty, your minds should be corrupted from the simplicity that is in Christ.” Finally, Jesus Christ also establishes it, when, showing us, in this humble and noble simplicity, this child-like candour, full of openness and confidence, characteristic feature of the children of His kingdom, He addresses to His still presumptuous disciples this solemn declaration: “Verily, I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.” This feature of character leads us to another, which is inseparable from it. This simplicity in the mind supposes or produces simplicity in the heart. When an individual is straightforward in thought, he is straightforward in his actions. Hence, when the Bible tells us that “God made man upright,” it employs a word which, in the original language, means straightness, as, for example, of a way or a line; and to be upright, is to follow, without deviation, this way, or this line. Now, man created after the image of God, followed without effort, as by instinct, this way of uprightness. This feature, so beautiful and so noble, is reproduced in the new man, which, according to the apostle, is “created after God in righteousness,” that is, in uprightness of mind and of heart. Finally, let us not forget (and this consideration includes all that remains for us to say on the image of God in man), that this being, “created after God in righteousness and true holiness,” bore in him a heart capable of loving. And what is the feature of His glorious perfections, that God takes the greatest pleasure in engraving upon His creature, if it be not His love? Is not God love? And shall not he, who bears impressed upon his whole being the image of God, who places his glory in being loved, be capable of loving? Yes, lively, deep, powerful affections filled the heart of the first man, since, even to this day, these affections exercise so great an influence over us, and are often, without our knowing it, the real motives of our actions. But in Adam these affections were pure, as his whole being, they partook of that “true holiness” which constitutes the image of God. To man, still innocent, to love God was life. But love is an all-powerful principle of activity, devotedness, and energy. In the first man it must have been the motive of his devotion to God, the mysterious bond of his intimate communion with Him, the sure guarantee of his filial obedience, the ineffable charm which made him find in that obedience all his happiness. So sweet is devotedness to that which we love! Ah! that servile obedience which makes us tremble before the law, because the commandment came forth with thunderings from the smoking summits of Sinai, was unknown in Eden; that tardy, imperfect obedience, which costs our selfish, grovelling hearts so much, was unknown; it was unknown, because that same love reigned there, which makes the seraph find his happiness in flying at the will of Him who pours life and felicity over him in an unceasing stream. Thus, the understanding of man, always enlightened in the will of God, who spake to His creature as a man speaks to his friend; and the heart of man, which loving that sovereign will above all things, made him find liberty in perfect submission and happiness in ready obedience; so that, in him, thought, will, and affection, all united in one holy harmony, to the glory of Him that had “created him in righteousness and true holiness.” (L. Bonnet.)