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Genesis 1:26  (King James Version)

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Topical Studies
<< Genesis 1:25   Genesis 1:27 >>

Genesis 1:26

The actual creation of Adam and Eve and the placing of them in the Garden of Eden was not an end in itself but only a necessary step at the beginning of a process that continues right down to today.

God is creating a community.

From the very beginning, God implies the expansion of His own community. He says, "Let Us," indicating a community already exists. Man was made, physically, in God's image, and he begins with characteristics of shape and form in common with his Maker. The rest of the Bible fills in the details of how mankind is being brought from having not only form and shape in common with his Maker, but also character, so that he fits perfectly into the community that the Maker is expanding.

When the Son of God came, He came with a message from His Father. Jesus gave as the title to the message that He brought, "the good news of the Kingdom of God" (Mark 1:14-15). This is the Boss Himself, and this is the title He Himself gave. It was the good news of the Kingdom of God.

Is there any doubt in our minds that God is forming a community? Is there any doubt that Jesus Christ will rule this community, first, and that afterward, He will turn everything over to the Father? (I Corinthians 15:28)? There is nothing ambiguous here. Is God forming a community?

The important thing for us is what ramifications the good news of the Kingdom of God has on the way we live our lives. In the course of the unfolding of Christ's ministry, and the apostles' afterward, we find some interesting things that have a direct impact on the way we live our lives.

First, Christ was the Son of God. Does not a son indicate a family relationship? “Son” is used in the Bible in at least two different ways. One means "a direct descendant of." The other is used in the sense of "characteristics of, but not necessarily direct descendant of." The Bible says plainly that Jesus was the Son of God, a direct relationship. Since He was of the same Family, there is a family relationship. He was not only a literal Son born of Mary of the Holy Spirit, but He also showed the characteristics of God. He was God.

Is Christ indicating a family relationship with us in Mark 3:34-35? We have already seen that the community that He is creating is a kingdom. This kingdom is also a Family. Everybody is related, all being sons of the Creator. Everybody has the same characteristics. Do not the descendants of parents look like their parents? Sure they do.

Everything fits together beautifully, and logically. God is reproducing Himself.

Consider Romans 8:14-15. Is that a family? Thus, if we have the Spirit of God, we are part of a family. We are Jesus' brothers. We are Jesus' sisters. We are Jesus' mothers (see Matthew 12:50). We have the same Father as He did.

John W. Ritenbaugh
The Covenants, Grace, and Law (Part 1)

Genesis 1:26-27

Here in the Bible's first chapter, God states His goal: He is making man in His own image! By using both "image" and "likeness," God explained that He would create man to be just like Him! Man would not only look like God, but humanity would also have a spiritual ability to understand His nature and learn to conform to it. Through the experiences of life and the process of building godly character, humankind can put on the image of God and be resurrected into His Family (I Corinthians 15:49-53).

Richard T. Ritenbaugh
God's Master Plan

Genesis 1:26

At the very beginning of the life of men, God says something that implies a great deal more: that He would make man "in Our image." In a nutshell, this is God's purpose for mankind.

John W. Ritenbaugh
The Covenants, Grace, and Law (Part 1)

Genesis 1:26-28

Finally, in verses 26-28, God creates human beings. On the sixth day He produced the acme of His physical creation, for whom He had refurbished the earth. Everything that He made was designed to carry out His plan to reproduce Himself through the creation of the human race. From this point, the great drama of human existence began to unfold.

Earl L. Henn (1934-1997)
Genesis 1: Fact or Fiction?

Genesis 1:26

This verse uses the plural pronouns "Us" and "Our" to refer to their antecedent elohim. Two divine personalities were working as one. They were equal in that both were God but not equal in authority, even as husband, wife, and child are equal in their humanity but not equal in authority. Jesus said it Himself: "My Father is greater than I" (John 14:28).

John W. Ritenbaugh
God Is . . . What?

Genesis 1:26-27

The word "image" is translated from the Hebrew tselem, and it means "shape, resemblance, figure, shadow." There is nothing abstract in it. This same word is used in Genesis 5:3:

And Adam lived one hundred and thirty years, and begot a son in his own likeness, after his image [tselem], and named him Seth.

Adam lived 130 years and begot a son in his own likeness, after his shape, after his resemblance, after his figure, after his shadow. There is absolutely no argument from anyone anywhere about the meaning of "image" here. There is nothing abstract.

Even as the animals reproduced after their kind, so did Adam and Eve reproduce after their kind. What was reproduced was in the form and shape of Adam and Eve. It was in their image. It is only when we apply this to God that people begin to question. All go on the assumption that God really does not have any shape—it is only something that He uses when convenient. However, that is not what the Bible testifies.

If we want to be accurate with the scriptures, we must be consistent with the way these words are used in the Scripture. The same word is used of Adam and Eve as is used of God.

This word is also used in Exodus 20:4—right in the commandment: "You shall not make for yourself a carved image [tselem]. . . ." This is the same word as Genesis 1:26. Does anybody contend that these images do not look like eagles, dragons, snakes, or men or women? No, the image, the idol, looks like something that is a resemblance, the shape, the form of what it is being copied from. This word can also be found in Leviticus 26:1; Psalm 106:19; and Isaiah 40:18-20; 44:9-17.

Seventeen times the word tselem appears in the Old Testament, and even the liberal Interpreter's Dictionary of the Bible, which goes to great lengths to avoid saying it, admits that concrete form and physical resemblance must be considered for Genesis 1:26-27: "Perhaps we may conclude that, while much of the thought that there is an external resemblance between God and man may be present, Ezekiel, who was a priest, has it" (vol. II, p. 684).

The Scripture cannot be broken; they do not contradict one another. They have to grudgingly admit that it is there in the Bible. Man looks like God. Continuing the quote: "However cautiously he states it, P [P stands for priestly, one of the four different groups of people who edited the Bible] seems to have reached a measure of abstraction."

They are very sneaky. Well, maybe there is a concrete resemblance, and we know that Ezekiel has it, yet the fellow who wrote Genesis 1, perhaps he reached a measure of abstraction. How hard it is to give up the assumption!

The same consistency is shown with the word "likeness." In the Hebrew it is demooth, which means, "model, shape, fasten, similitude, and bodily resemblance."

Notice Genesis 5:1, 3:

This is the book of the genealogy of Adam. In the day that God created man, He made him in the likeness [demooth] of God. . . . And Adam lived one hundred and thirty years, and begot a son in his own likeness [demooth], after his image, and named him Seth.

If it is used for God in Genesis 1:26 (God's creation of man in His image), and then we see it here in Genesis 5:1, 3. Do we not have to apply the same discernment of what God intends? The word demooth also appears in Isaiah 40:18; Ezekiel 1:5, 10, 13, 16, 22, 26, 28; 10:1, 22.

When we begin to study the whole subject, we begin to understand why Interpreters had to say that Ezekiel showed man in physical resemblance to God.

John W. Ritenbaugh
Image and Likeness of God (Part 1)

Genesis 1:26

Moses writes that man is created in God's "image" and "likeness." Any reliable lexicon mentions that "image" and "likeness" reinforce each other in a manner common to Hebrew. It means we are like God in form and implies that, like Him, we have a spiritual capacity which animals do not have.

John W. Ritenbaugh
God Is . . . What?

Genesis 1:26-27

Notice the overall context of these verses. It is the very first chapter of the Bible, and God is laying the foundation for what will follow. If the foundation is not laid correctly, then the rest of the building is crooked. God is beginning to establish our vision of what His purpose is and where we are headed with our lives, and being what we are, we need to have some insight into what He is. So He tells us immediately that we are made in His image and His likeness.

He contrasts us with the animals. Each one of them reproduces after its kind. And when they reproduce, they look like their parents. They look like each other. God is clearly implying that He is reproducing Himself and that His purpose is that we will be exactly like Him when He is finished with us. Even now, in our physical forms, we are made in His image so that we will have the potential to be exactly like Him.

Virtually every explanation of these two verses begins with an assumption: that God did not really mean what He clearly states.

Verse 26 says the creation of man is about to occur. It is yet future. Verse 27 says that the creation is in the past tense. By the time the statement in verse 27 is done, man is already in His image. It is not future. It is past tense. It is not an image and likeness in progress as in the creation of a character image, but within the context, the image was already accomplished. A physical image and likeness of God has been made.

Who knows better? The God who authored the Book and the people He used to write these things down—or people who are looking at it centuries after the fact and have never seen God or heard His voice, people who are using a combination of Bible verses, metaphysics, philosophy, science, and assumption?

What is the assumption based on? It is usually on men's definition of the word "spirit." They combine that with John 4:24, which says that "God is Spirit." Adam Clarke provides a typical explanation: "Now as a divine being is infinite, he is neither limited by parts or definable by passions. Therefore he can have no corporeal image after which He made the body of man" (vol. 1, p. 38).

That is a direct contradiction based upon an assumption. It is based upon disbelief. Certainly, God does not have a material body, but that does not address the issue. The issue is whether He has a spiritual body, which served as a model for mankind, and whether He has a body that has parts.

This is important because men within the church of God are now telling members that God does not have form in mind at all in this verse, but only character image. This is important to us in understanding the nature of God and getting a correct perspective of the goal and purpose of life itself. They are associating Him with being not much more than the Catholic beatific vision or with man becoming part of a vague, immaterial blob without independence. This would effectively do away with the doctrine of being born again into a constructive and developing Family of creators.

John W. Ritenbaugh
Image and Likeness of God (Part 1)

Genesis 1:26

Genesis 1:26 expresses the specific purpose statement of the Bible. God, the Creator, the Master Potter, is reproducing Himself! This is THE work of God. He is in the process of making man in His image. That project is completed in two stages, the physical and the spiritual. When the physical aspect was completed at creation, the spiritual one began. This is the overall project He is supervising.

God is already a unit: "Hear, O Israel: The Lord our God, the Lord is one!" (Deuteronomy 6:4). God is one, but consists of more than one Person. When Jesus came, He proclaimed the gospel of the Kingdom of God. In doing this, He publicly announced the expansion of this unit to include others besides the two Beings already revealed.

A kingdom is synonymous with a nation. It consists of large numbers of people, but it, too, is one. Indeed, the church is called "a holy nation" in I Peter 2:9, and though it has many members worldwide, it is one church. Thus, Jesus announced that the Kingdom of God will consist of many more personalities. He also told us how we can become a part of it and how it will be accomplished. Through these means the project stated in Genesis 1:26 will take a giant step toward fulfillment.

John W. Ritenbaugh
In the Grip of Distrust

Genesis 1:26-28

As God created, it is extremely significant that of all He created, only one creation is in His image, mankind. This is important to the purpose God is working out. Also, it is significant that of all the creatures God created, only mankind is given dominion over anything else, animate or inanimate.

Verses 26 and 28 show the first inkling of man's awesome potential. We are in God's likeness and His image, and have been given dominion in order to fulfill that potential.

If one looked up the word "image" in a Hebrew dictionary, it would not be very satisfying, being a typical textbook definition. It merely means "a shadowing forth, a phantom, a sketch, an outline." It gives the impression of a mere shape, a stickman. However, it has another, more interesting definition that means "whatever makes a man remarkable or procures respect."

The word "likeness" is commonly thought by linguists to mean nothing more than an intensification of the word "image." Even though it is a different word, its meaning is very similar. Putting those two words together, the Hebrew clearly shows that we are remarkable, especially in comparison to all other life. We are in the image of God.

Though we are remarkable, we are merely an outline, a mere copy or representation. We are illusory compared to God, because He is the reality.

The word “image” deserves further examination. The word "image" could evoke different mental images depending upon one's perspective. Over the past several decades in the United States, "image" has acquired a deceptive application that obscures its true meaning. This application skews one's understanding, interfering with the meaning God intends.

For example, today, a politician hires a publication firm to create an image for him that the people will find acceptable, and, thus, vote him into office. If someone is trying to find employment, they dress a certain way to project a particular image for employers to perceive. Corporations also try very hard to find the right image before the public.

To an American, an “image” has subtly come to mean "the illusion of what something is presented to be" rather than "the essence of what it really is."

In Hebrew, the word translated "image" is not "a deceptive illusion." Rather, image means "the likeness of one subject expressed in another." This difference is important. It means, "the likeness of one subject, God, expressed in the other, man." The verse indirectly says that man is very much like God.

The Hebrew meaning is frequently used in English in reference to family resemblance or characteristics. We say that a child is the spitting image of his father or his mother, possibly referring to physical or social traits.

The "image" is no illusion; it is the reality. It is the family trait. It is the essence of reality.

John W. Ritenbaugh
The Right Use of Power

Genesis 1:26

To environmentalists, letting man have dominion over the animals and being told to subdue the earth means that God gives man free rein to do anything he wants to the planet—bend it to his uses and abuses, rape it of all its beauty and diversity—for his own benefit. "Does not the land have any rights?" they cry. "What about the plants and animals, birds and fish? What gives us the right to mine and burn and kill without care for nature?"

Certainly, God did not give man the authority to degrade and destroy His earth. Environmentalists are correct in saying that mankind should consider and address environmental concerns. They are quite wrong, however, to blame God for the earth's ecological problems; He is not responsible for man's destruction of the natural world.

To think that God gave man carte blanche to plunder and destroy the earth is simply ludicrous. He is its Creator! Why would He immediately command Adam to ruin it? Would any woodworker, upon just finishing a beautifully stained piece of furniture, tell his son to break it up for firewood? No! Just as God desires for His creation, the woodworker would put his handiwork to use and also care for it by keeping it waxed and dusted to prolong its life.

This is exactly what God told Adam. Genesis 2 contains a parallel account of creation, adding detail to certain parts of the narrative of the first chapter. Notice God's expanded instruction: "Then the LORD God took the man and put him in the garden of Eden to tend [dress, KJV] and keep it" (verse 15). This greatly modifies the force of "have dominion" and "subdue it" from Genesis 1:26, 28!

Tend (Hebrew 'abad) means "to work or serve," and thus referring to the ground or a garden, it can be defined as "to till or cultivate." It possesses the nuance seen in the KJV's choice in its translation: "dress," implying adornment, embellishment, and improvement.

Keep (Hebrew shamar) means "to exercise great care over." In the context of Genesis 2:15, it expresses God's wish that mankind, in the person of Adam, "take care of," "guard," or "watch over" the garden. A caretaker maintains and protects his charge so that he can return it to its owner in as good or better condition than when he received it.

To Noah, God gives a similar command after the Flood:

So God blessed Noah and his sons, and said to them: "Be fruitful and multiply, and fill the earth. And the fear of you and the dread of you shall be on every beast of the earth, on every bird of the air, on all that move on the earth, and on all the fish of the sea. They are given into your hand. (Genesis 9:1-2)

Once again God gives man dominion over all other life on the earth, and with this renewed authority comes the implicit responsibility to tend and keep what was explicitly given to Adam. In this post-Flood world, God gives mankind a second chance to use and preserve the resources He had so abundantly provided. To that end Noah, after 120 years as a preacher and shipwright, took up farming and planted a vineyard (verse 20). We can assume, from what we know of human nature, that this attitude of stewardship did not pass to very many of his descendants.

Richard T. Ritenbaugh
The Bible and the Environment

Genesis 1:26

At the very beginning of the Book, God tells us what He is doing. His project, His work, began with the formation of man as a physical being in the bodily form of God, and it will not end until mankind is in the nature and character image of God.

To accomplish this, God gave men free moral agency to enable us to choose to follow His way and assist in the development of His image in us, since we cannot be in His image unless we voluntarily choose to do so. Then the character is truly ours, as well as being truly His, because it is inscribed in us as a result of what we have believed and experienced.

God is not merely eternal. He is supreme in every quality of goodness, and in Him absolutely no evil dwells. In the Bible, this goodness is called holiness, which is transcendent purity. It permeates every aspect, every attribute, of God-life. God's character is holy, and it flows out from Him in acts of love, making it impossible for Him to do anything evil. This is the state towards which He is drawing us.

Law must be seen in this context. If we tear law from the context of God's purpose, then we can come up with anything we want to say about law. We can say, "Oh, it is all done away," or "We do not need to do this." However, we cannot tear it away from the purpose of God, and there is a reason for this.

Does God abide by law? The creation screams at us that He does! Everything He creates operates by law, and it does so because it came from His wonderfully orderly and organized mind. It is a reflection of what His mind is like because this is the way He is. He is a law-abiding God.

However, we cannot see Him - not literally, with our eyes. It is here that faith enters the picture: We can see evidence of Him, and we can believe what He says. His law outlines the way that He lives. It is the way of this holy, law-abiding God.

John W. Ritenbaugh
The Covenants, Grace and Law (Part 20)

Genesis 1:26-27

When God molded Adam of the dust, He shaped him in the outward form of Himself; He gave this unique form to man alone. Besides this, God gave man dominion over his environment, and to do this job, He gave him abilities like His own. Man can think, reason, make decisions, and plan. He can originate and evaluate ideas and bring them to completion. He can communicate and express complex concepts that can be understood by other men. Mankind understands and marks the passage of time.

No animals have these abilities! But there is more: Man has a unique ability to imagine and desire life after death (Ecclesiastes 3:11)! Men want to live forever! The problem is that without the revelation of God, they have NO IDEA how to attain it!

William Gray
Taking It Through the Grave

Genesis 1:26-31

In the beginning, Adam and Eve were not created with the evil nature we see displayed in all of mankind. At the end of the sixth day of creation, God took pleasure in all He had made and pronounced it "very good," including Adam and Eve and the nature or the heart He placed in them. An evil heart cannot possibly be termed "very good." They were a blank slate, one might say, with a slight pull toward the self, but not with the strong, self-centered, touchy, and offensive heart that is communicated through contact with the world following birth.

Following Adam and Eve's creation, God placed them in Eden and instructed them on their responsibilities. He then purposefully allowed them to be exposed to and tested by Satan, who most definitely had a different set of beliefs, attitudes, purposes, and character than God. Without interference from God, they freely made the choice to subject themselves to the evil influence of that malevolent spirit. That event initiated the corruption of man's heart. Perhaps nowhere in all of Scripture is there a clearer example of the truth of I Corinthians 15:33: "Evil communications corrupt good manners."

Comparing our contact with Satan to Adam and Eve's, a sobering aspect is that God shows they were fully aware of Satan when he communicated with them. However, we realize that a spirit being can communicate with a human by transferring thoughts, and the person might never know it! He would assume the thoughts were completely generated within himself.

Following their encounter with the evil one, "the eyes of both of them were opened, and they knew that they were naked" (Genesis 3:7). This indicates an immediate change in their attitudes and perspectives. It also implies a change of character from the way God had created them, as they had indeed willingly sinned, thus reinforcing the whole, degenerative process.

This began not only their personal corruption but also this present, evil world, as Paul calls it in Galatians 1:4. All it took was one contact with, communication from, and submission to that very evil source to effect a profound change from what they had been. The process did not stop with them, as Romans 5:12 confirms, "Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned." Adam and Eve passed on the corrupt products of their encounter with Satan to their children, and each of us, in turn, has sinned as willingly as our first ancestors did.

When we are born, innocent of any sin of our own, we enter into a 6,000-year-old, ready-made world that is permeated with the spirit of Satan and his demons, as well as with the evil cultures they generated through a thoroughly deceived mankind. In consequence, unbeknownst to us, we face a double-barreled challenge to our innocence: from demons as well as from this world.

Six thousand years of human history exhibit that we very quickly absorb the course of the world around us and lose our innocence, becoming self-centered and deceived like everybody else (Revelation 12:9). The vast majority in this world is utterly unaware that they are in bondage to Satan - so unaware that most would scoff if told so. Even if informed through the preaching of the gospel, they do not fully grasp either the extent or the importance of these factors unless God draws them by opening their eyes spiritually (John 6:44-45).

John W. Ritenbaugh
Communication and Leaving Babylon (Part Three)

Other Forerunner Commentary entries containing Genesis 1:26:

Genesis 1:1
Genesis 1:26-27
Genesis 1:26
Genesis 1:26
Genesis 1:26
Genesis 1:26-27
Genesis 1:26-27
Genesis 1:26-27
Genesis :
Genesis 2:7
Genesis :
Genesis 2:17
Genesis 5:1
Exodus 20:12
Exodus 31:13
Exodus :
Psalms :
Ecclesiastes 2:24
Ecclesiastes 7:1-4
Jeremiah 31:7-9
Habakkuk 1:5-11
Matthew 7:13-14
John 1:1-3
John 4:24
Acts 5:3
Acts 15:14-18
Romans 1:19-20
Romans 8:28-31
2 Corinthians 3:17
Galatians 4:5
Ephesians 1:3-4
Ephesians 3:14-15
Ephesians 4:10-13
Colossians 1:15
1 John 4:7-12
1 John :
Revelation 3:10


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