Verse
Context
The Sixth Day
25God made the beasts of the earth according to their kinds, the livestock according to their kinds, and everything that crawls upon the earth according to its kind. And God saw that it was good. 26Then God said, “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air, over the livestock, and over all the earth itself and every creature that crawls upon it.”
Sermons
Zac Poonen
Chuck Smith
Willie Mullan
Keith Daniel
Norman Grubb
Charles Stanley
Winkie PratneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And God said, Let us make man - It is evident that God intends to impress the mind of man with a sense of something extraordinary in the formation of his body and soul, when he introduces the account of his creation thus; Let Us make man. The word אדם Adam, which we translate man, is intended to designate the species of animal, as חיתו chaitho, marks the wild beasts that live in general a solitary life; בהמה behemah, domestic or gregarious animals; and רמש remes, all kinds of reptiles, from the largest snake to the microscopic eel. Though the same kind of organization may be found in man as appears in the lower animals, yet there is a variety and complication in the parts, a delicacy of structure, a nice arrangement, a judicious adaptation of the different members to their great offices and functions, a dignity of mien, and a perfection of the whole, which are sought for in vain in all other creatures. See Gen 3:22. In our image, after our likeness - What is said above refers only to the body of man, what is here said refers to his soul. This was made in the image and likeness of God. Now, as the Divine Being is infinite, he is neither limited by parts, nor definable by passions; therefore he can have no corporeal image after which he made the body of man. The image and likeness must necessarily be intellectual; his mind, his soul, must have been formed after the nature and perfections of his God. The human mind is still endowed with most extraordinary capacities; it was more so when issuing out of the hands of its Creator. God was now producing a spirit, and a spirit, too, formed after the perfections of his own nature. God is the fountain whence this spirit issued, hence the stream must resemble the spring which produced it. God is holy, just, wise, good, and perfect; so must the soul be that sprang from him: there could be in it nothing impure, unjust, ignorant, evil, low, base, mean, or vile. It was created after the image of God; and that image, St. Paul tells us, consisted in righteousness, true holiness, and knowledge, Eph 4:24 Col 3:10. Hence man was wise in his mind, holy in his heart, and righteous in his actions. Were even the word of God silent on this subject, we could not infer less from the lights held out to us by reason and common sense. The text tells us he was the work of Elohim, the Divine Plurality, marked here more distinctly by the plural pronouns Us and Our; and to show that he was the masterpiece of God's creation, all the persons in the Godhead are represented as united in counsel and effort to produce this astonishing creature. Gregory Nyssen has very properly observed that the superiority of man to all other parts of creation is seen in this, that all other creatures are represented as the effect of God's word, but man is represented as the work of God, according to plan and consideration: Let us make man in our image, after our likeness. See his Works, vol. i., p. 52, c. 3. And let them have dominion - Hence we see that the dominion was not the image. God created man capable of governing the world, and when fitted for the office, he fixed him in it. We see God's tender care and parental solicitude for the comfort and well-being of this masterpiece of his workmanship, in creating the world previously to the creation of man. He prepared every thing for his subsistence, convenience, and pleasure, before he brought him into being; so that, comparing little with great things, the house was built, furnished, and amply stored, by the time the destined tenant was ready to occupy it. It has been supposed by some that God speaks here to the angels, when he says, Let us make man; but to make this a likely interpretation these persons must prove, 1. That angels were then created. 2. That angels could assist in a work of creation. 3. That angels were themselves made in the image and likeness of God. If they were not, it could not be said, in Our image, and it does not appear from any part in the sacred writings that any creature but man was made in the image of God. See Clarke's note on Psa 8:5.
Jamieson-Fausset-Brown Bible Commentary
The last stage in the progress of creation being now reached--God said, Let us make man--words which show the peculiar importance of the work to be done, the formation of a creature, who was to be God's representative, clothed with authority and rule as visible head and monarch of the world. In our image, after our likeness--This was a peculiar distinction, the value attached to which appears in the words being twice mentioned. And in what did this image of God consist? Not in the erect form or features of man, not in his intellect, for the devil and his angels are, in this respect, far superior; not in his immortality, for he has not, like God, a past as well as a future eternity of being; but in the moral dispositions of his soul, commonly called original righteousness (Ecc 7:29). As the new creation is only a restoration of this image, the history of the one throws light on the other; and we are informed that it is renewed after the image of God in knowledge, righteousness, and true holiness (Col 3:10; Eph 4:24).
John Gill Bible Commentary
And God said, let us make man in our image, after our likeness,.... These words are directed not to the earth, out of which man was made, as consulting with it, and to be assisting in the formation of man, as Moses Gerundensis, and other Jewish writers (f), which is wretchedly stupid; nor to the angels, as the Targum of Jonathan, Jarchi, and others, who are not of God's privy council, nor were concerned in any part of the creation, and much less in the more noble part of it: nor are the words spoken after the manner of kings, as Saadiah, using the plural number as expressive of honour and majesty; since such a way of speaking did not obtain very early, not even till the close of the Old Testament: but they are spoken by God the Father to the Son and Holy Ghost, who were each of them concerned in the creation of all things, and particularly of man: hence we read of divine Creators and Makers in the plural number, Job 35:10 and Philo the Jew acknowledges that these words declare a plurality, and are expressive of others, being co-workers with God in creation (g): and man being the principal part of the creation, and for the sake of whom the world, and all things in it were made, and which being finished, he is introduced into it as into an house ready prepared and furnished for him; a consultation is held among the divine Persons about the formation of him; not because of any difficulty attending it, but as expressive of his honour and dignity; it being proposed he should be made not in the likeness of any of the creatures already made, but as near as could be in the likeness and image of God. The Jews sometimes say, that Adam and Eve were created in the likeness of the holy blessed God, and his Shechinah (h); and they also speak (i) of Adam Kadmon the ancient Adam, as the cause of causes, of whom it is said, "I was as one brought up with him (or an artificer with him), Pro 8:30 and to this ancient Adam he said, "let us make man in our image, after our likeness": and again, "let us make man"; to whom did he say this? the cause of causes said to "`jod', he, `vau', he"; that is, to Jehovah, which is in the midst of the ten numerations. What are the ten numerations? "`aleph', he, `jod', he", that is, "I am that I am, Exo 3:14 and he that says let us make, is Jehovah; I am the first, and I am the last, and beside me there is no God: and three jods testify concerning him, that there is none above him, nor any below him, but he is in the middle: and let them have dominion over the fish of the sea, and over the fowl of the air; that is, to catch them, and eat them; though in the after grant of food to man, no mention as yet is made of any other meat than the herbs and fruits of the earth; yet what can this dominion over fish and fowl signify, unless it be a power to feed upon them? It may be observed, that the plural number is used, "let them", which shows that the name "man" is general in the preceding clause, and includes male and female, as we find by the following verse man was created: and over the cattle, and over all the earth; over the tame creatures, either for food, or clothing, or carriage, or for all of them, some of them for one thing, and some for another; and over all the wild beasts of the earth, which seem to be meant by the phrase, "over all the earth"; that is, over all the beasts of the earth, as appears by comparing it with Gen 1:24 so as to keep them in awe, and keep them off from doing them any damage: and over every creeping thing that creepeth upon the earth; to make use of it as should seem convenient for them. (f) Vet. Nizzachon, p. 5. Lipman. Carmen Memorial. p. 108. apud Wagenseil. Tela ignea, vol. 1. (g) De confusione Ling. p. 344. De Profugis, p. 460. De Opificio, p. 16. (h) Tikkune Zohar, correct. 64. fol. 98. 2. (i) Ibid. correct. 70. fol. 119. 1.
Matthew Henry Bible Commentary
We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe, I. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, Where wast thou, or any of thy kind, when I laid the foundations of the earth? Job 38:4. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because 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! II. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "Let us make man, for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his delights were with the sons of men, Pro 8:31. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, Let us make man." 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, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: Let us make man. The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, Let us make man. III. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; image and likeness denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the express image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things: - 1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. The spirit of man is the candle of the Lord. The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God. 2. In his place and authority: Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures. 3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Ecc 7:29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another (Jam 3:9), nor do ill one to another (Gen 9:6), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace! IV. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, Let us make man, and immediately it follows, So God created man; he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve - Adam first, out of earth, and Eve out of his side, ch. 2. It should seem that of the rest of the creatures God made many couples, but of man did not he make one? (Mal 2:15), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, Mat 19:4, Mat 19:5. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind (Luk 20:34-36); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth. Here he gave them, 1. A large inheritance: Replenish the earth; it is this that is bestowed upon the children of men. They were made to dwell upon the face of all the earth, Act 17:26. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above (Psa 145:10); and, lastly, to be a probationer for a better state. 2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, for God blessed him, Ch1 26:5. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as one generation passeth away another cometh. V. That God gave to man, when he had made him, a dominion over the inferior creatures, over the fish of the sea and over the fowl of the air. Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth, which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, Co1 3:22.
Tyndale Open Study Notes
1:26 Let us make is more personal than the remote “Let there be” (e.g., 1:3, 6). • The plural us has inspired several explanations: (1) the Trinity; (2) the plural to denote majesty; (3) a plural to show deliberation with the self; and (4) God speaking with his heavenly court of angels. The concept of the Trinity—one true God who exists eternally in three distinct persons—was revealed at a later stage in redemptive history, making it unlikely that the human author intended that here. Hebrew scholars generally dismiss the plural of majesty view because the grammar does not clearly support it (the plural of majesty has not been demonstrated to be communicated purely through a plural verb). The plural of self-deliberation also lacks evidence; the only clear examples refer to Israel as a corporate unity (e.g., 2 Sam 24:14). God’s speaking to the heavenly court, however, is well-attested in the Old Testament (see Gen 3:22; 11:7; 1 Kgs 22:19-22; Job 1:6-12; 2:1-6; 38:7; Ps 89:5-6; Isa 6:1-8; Dan 10:12-13). • The descriptors in our image and like us are virtually synonymous in Hebrew. Humans enjoy a unique relationship with God. • They will reign: Humans represent the Creator as his ambassadors, vice-regents, and administrators on earth.
The Sixth Day
25God made the beasts of the earth according to their kinds, the livestock according to their kinds, and everything that crawls upon the earth according to its kind. And God saw that it was good. 26Then God said, “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air, over the livestock, and over all the earth itself and every creature that crawls upon it.”
- Scripture
- Sermons
- Commentary
(Basics) 12. God's Word Renews Our Mind
By Zac Poonen6.5K13:24GEN 1:26EXO 20:1MAT 6:33JHN 1:1ROM 12:2In this sermon, the speaker discusses how the Word of God and the Holy Spirit can transform our chaotic and dark lives into something excellent and very good, just as God did with the earth in Genesis. The speaker emphasizes that Jesus coming in human form made it easier for us to understand and follow the Word of God. The key to experiencing this transformation is by allowing God to renew our way of thinking so that we can think and act like Him. By submitting to the Holy Spirit and studying the life of Jesus in the scriptures, our sinful nature gradually becomes more like Christ.
(The Word for Today) Isaiah 14:12 - Part 1
By Chuck Smith4.5K25:59ExpositionalGEN 1:26ISA 14:12MAT 6:33JHN 10:34In this sermon, Pastor Chuck Smith discusses the importance of standing up for righteousness in a fallen world. He uses the example of Daniel from the book of Daniel in the Bible, who took a stand for God even when it could have cost him his life. Pastor Chuck encourages young adults between the ages of 12 and 20 to resist compromise and prepare for the Lord's coming. He emphasizes the need for worship and warns against worshiping false gods.
(Bible Analysis of Man) Man in the Bible - Part 2
By Willie Mullan2.6K1:01:54Bible Analysis Of ManGEN 1:26PSA 78:6ROM 10:132CO 5:17HEB 12:14REV 1:5In this sermon, the preacher emphasizes the concept of new creation and the transformation that takes place within individuals. He highlights the importance of love and how it can change one's perspective towards others. The sermon also delves into the different stages of man, including the created man, fallen man, second man, saved man, and carnal man. The preacher then focuses on dissecting the conscience of man and how it relates to God's message and the belief in Him. The sermon references Genesis chapter one and discusses the significance of God creating man in His own image.
In the Image of God
By Keith Daniel2.5K1:16:31Image Of GodGEN 1:26PSA 119:11MAT 6:33ROM 8:292CO 3:18HEB 12:141PE 1:16In this sermon, the speaker shares a powerful testimony of a man named Ellis Govan who had a life-changing encounter with a Christlike man named Will McFarlane. Despite initially feeling angry and resistant towards McFarlane, Govan's heart melted as he observed McFarlane's Christlike character and heard him speak. This encounter led Govan to cry out to God to make him holy, as he realized that holiness was attainable even for a young man. The speaker emphasizes the impact of a Christlike life, stating that it is the greatest message God has on earth and that it can deeply affect and transform others.
Christ in Us - Part 1
By Norman Grubb2.0K48:27GEN 1:26JHN 8:12JHN 15:51CO 3:16EPH 2:10COL 1:27TIT 1:2HEB 6:18HEB 12:291JN 1:5
This sermon delves into the concept of God's nature as a person of love and light, emphasizing the transformation from being self-focused to becoming a vessel for God's love and blessings. It explores the idea of God as a consuming fire that turns into light, symbolizing the shift from self-centeredness to selflessness. The speaker reflects on the importance of being a complete vessel for God to dwell in, acknowledging the need for personal transformation to align with God's character of love and truth.
The Holy Spirit
By Charles Stanley2.0K19:04Holy SpiritGEN 1:26JHN 14:16ACT 1:4ACT 1:7ACT 1:14ACT 2:1In this sermon, the speaker emphasizes the importance of the Holy Spirit in the lives of believers. He refers to Acts chapter 1, where Jesus instructs his followers to wait in Jerusalem for the promised Holy Spirit. The speaker explains that the Holy Spirit is essential for the supernatural work of sharing the gospel and proclaiming the truth of Jesus Christ. He challenges the audience to examine their hearts and surrender anything that hinders their obedience to God, emphasizing the need to prioritize God's will and experience His fullness. The sermon concludes with a prayer for conviction, confession, and repentance among the listeners.
Babylonian Pattern - Part 1
By Winkie Pratney1.9K59:26GEN 1:26MAT 28:19JHN 10:302CO 13:14EPH 4:4
This sermon delves into the concept of the Trinity, emphasizing the distinct personalities of the Father, Son, and Holy Spirit within the Godhead. It explores the eternal nature of God and the unique roles each person of the Trinity plays. The discussion moves from theological terms to the practical implications of the Trinity in our lives, highlighting the importance of understanding God's triune nature and the unity within the Godhead.
Men Whose Eyes Have Seen the King - Part 8
By T. Austin-Sparks1.9K43:16Seeing JesusGEN 1:26EZK 1:26MAT 6:33ACT 26:16ROM 8:191CO 15:252CO 4:4In this sermon, the speaker emphasizes the importance of Jesus reigning until all His enemies are under His feet, as mentioned in 1 Corinthians 15:25. The speaker highlights the vision of Ezekiel, who saw a throne in heaven with a man on it, representing Jesus. The speaker also references the apostle Paul's experience in Damascus and Arabia, where he gained a deeper understanding of the Bible and saw God's intention for mankind to have dominion and reign in glory. The speaker emphasizes that the current state of suffering, evil, and misery in the world is contrary to God's intention and should motivate the church to seek the realization of God's glory in their lives.
(Through the Bible) Exodus 1-5
By Chuck Smith1.8K1:23:21ExpositionalGEN 50:26EXO 2:15EXO 4:1EXO 4:10In this sermon, the preacher emphasizes that God is not just a passive observer of our struggles and suffering. He takes action to deliver His people from their hardships. The preacher also highlights the importance of not getting too attached to material possessions, as they can easily be taken away. Instead, our focus should be on the things of the Spirit and God's eternal kingdom. The sermon references the story of Moses and the Israelites in Egypt, where they faced oppression and hardship, but ultimately God delivered them.
Raising the Bar Part 1 - Sons (f.b.c. in Killen, Al)
By Paul Washer1.8K54:05GEN 1:26EXO 20:3DEU 6:6In this sermon, the speaker emphasizes the importance of doing the will of God and advancing His glory in the world. He compares this mindset to that of a slave who only has to focus on his master's will, while the master takes care of his needs. The speaker also highlights the lack of responsibility and accountability in society, particularly in regards to raising children. He warns about the negative influences and teachings that children may encounter in public schools, and encourages parents to be intentional in teaching and guiding their children according to God's commands.
Deformation of Image - Inalienable Aspects - Moral Agency
By John Murray1.8K46:23Moral AgencyGEN 1:26GEN 5:1GEN 5:3GEN 7:3GEN 9:6EPH 4:4COL 3:10In this sermon, the speaker begins by praying for discernment and guidance from the Holy Spirit and the Holy Word. They express a concern about losing contact with the committee and proceed to briefly recap the main points made in the previous sermon. The first point is that, based on biblical evidence, fallen man is still considered to be in the image of God. However, other passages define the divine image in terms of knowledge, righteousness, and holiness, which cannot be attributed to fallen man. The speaker then focuses on three characteristics of personality: self-consciousness, rationality, and freedom.
Service and Servanthood of the Lord - Part 4 of 8
By T. Austin-Sparks1.8K1:03:36ServanthoodGEN 1:26ISA 41:10In this sermon, the speaker focuses on the concept of servanthood and the central role it plays in the universe. The law of service was established at the creation of the world, and man was given the responsibility to develop everything for God. The speaker emphasizes that true service to God may not always be popular or easy, as many people may not receive the message. However, worship should be the foundation of our lives, with every aspect of our existence dedicated to God. The sermon also mentions a vision from the book of Isaiah, where the servant of the Lord is called to go and deliver a message to the people, even though they may not understand or receive it.
Walking Into Your God Given Destiney by Aaron Lapp Jr
By Aaron Lapp Jr.1.6K59:15GEN 1:26ISA 7:14LUK 17:1ACT 2:1EPH 3:20
This sermon emphasizes the importance of faith, forgiveness, and prayer in fulfilling God's calling and destiny for individuals. It uses powerful illustrations like the story of lions attacking an elephant to symbolize unity and strength in the body of Christ. The message urges believers to rise up, speak God's Word boldly, and walk in the fullness of God's power and authority to bring transformation to their communities and beyond.
Every Knee Shall Bow
By Paris Reidhead1.6K45:48WorshipGEN 1:26GEN 3:8GEN 6:14GEN 12:1EXO 3:10ROM 2:14PHP 2:10In this sermon, the preacher emphasizes the importance of giving Jesus Christ the worship, love, adoration, and obedience that he deserves. The preacher highlights the sins committed by humanity, including trampling underfoot the blood of the everlasting covenant. The sermon warns of the consequences of sin and the weight of guilt, stating that only God's loving protection keeps us from the pit. The preacher also emphasizes the incredible act of God's love in sending his Son to become flesh and dwell among us, taking on our form and experiencing temptation without sinning.
Family God's Way #1 - Two Becoming One
By Bob Hoekstra1.4K1:01:32GEN 1:26MAT 6:33MAT 19:3JHN 15:81TI 1:12The purpose of the sermon series is to learn about family life according to God's way and to be equipped to minister to others in this area. The sermon emphasizes the importance of understanding and following God's design for family, as opposed to viewing marriage as a human contract. The speaker highlights the destructive consequences of disregarding God's plan for family and the need for God's grace and mercy in our failures. The sermon also emphasizes the partnership between husband and wife, as exemplified by Adam and Eve, and challenges the modern trend of redefining marriage.
God's Purpose in Marriage - From the Beginning
By Zac Poonen1.4K57:24GEN 1:26GEN 2:18
This sermon emphasizes the importance of understanding the difference between the old covenant and the new covenant in marriage, highlighting God's higher standards for the church. It discusses the three groups of people living under no covenant, the old covenant, and the new covenant, each leading to different types of marriages. The sermon delves into the significance of studying Scripture carefully, especially when referencing Old Testament verses in the New Testament, to avoid misinterpretation and deception. It concludes by focusing on God's original purpose for marriage, unity, transparency, and mutual respect between husband and wife, reflecting the grace of life and the helper role in marriage.
The Purpose of the Covenant
By Bill Stafford1.3K58:13CovenantGEN 1:26HEB 4:3HEB 13:20In this sermon, the preacher explores the concept of the blood covenant and its significance in the relationship between God and man. The sermon begins by emphasizing that God's covenant with man is based on bringing man into a proper relationship with Him. The preacher highlights the importance of understanding that God writes from the future backwards, meaning that He has already fixed history according to His plan. The sermon also discusses the ruin that man experienced when he encountered another will, brought into the earth by Satan, which is self-will and conceit. The preacher references Isaiah 14 to illustrate this point.
New Covenant - Jesus Revealed Father - Part 1
By Zac Poonen1.2K09:31GEN 1:26MAT 3:16MAT 28:19JHN 6:38JHN 14:26JHN 20:171JN 2:22
This sermon delves into the significance of the Trinity as revealed in the New Covenant, particularly focusing on the clear revelation of the Trinity at Jesus' baptism in Matthew chapter 3. It emphasizes the importance of acknowledging the distinct persons of the Trinity - Father, Son, and Holy Spirit - and the implications of denying the Trinity, such as undermining the humanity of Christ and the concept of God's love. The speaker highlights the necessity of baptizing in the name of the Father, Son, and Holy Spirit to align with Jesus' command and fully embrace the New Covenant.
An Invitation to Follow Him
By K.P. Yohannan1.2K20:29Following JesusIntimacy With GodGEN 1:26PSA 42:7ISA 40:31EZK 22:30MRK 1:17JHN 4:34JHN 5:19JHN 15:4ACT 1:41CO 3:13K.P. Yohannan emphasizes the profound invitation from Jesus to follow Him, which transcends mere evangelism and calls for a life of obedience and surrender to God's will. He reflects on how Jesus lived in total dependence on the Father, demonstrating that our actions should stem from a deep relationship with God rather than mere duty or need. Yohannan illustrates this with the story of three stonecutters, highlighting the importance of understanding the 'why' behind our actions. He urges believers to prioritize intimacy with God, as true ministry flows from a life that reflects Christ's love and purpose. Ultimately, he calls for a commitment to live as Jesus did, focusing on eternal values rather than worldly distractions.
Moral Excellency - Appendix - Dominion Over Creatures
By John Murray1.2K48:47MoralityGEN 1:26GEN 1:28MAT 6:33EPH 4:24HEB 4:16HEB 7:25The sermon transcript begins with a prayer, emphasizing the importance of approaching God with humility, contrition, and confidence. The speaker then mentions the need to study the first five chapters of a textbook, particularly focusing on Chapter 3, which discusses the origin of the soul. The sermon then delves into the Roman Catholic view of man's primitive condition, highlighting the belief that man was created with dignity and dominion over all things. The speaker also mentions that the Roman Catholic Church teaches about the state of pure nature and the conflict within human nature.
Npg Radio 1980 #1 - Radio Interview
By Norman Grubb1.1K1:07:09Radio InterviewGEN 1:3GEN 1:26MAT 6:33JHN 1:1JHN 14:9ROM 8:19COL 1:27In this sermon, David Ord addresses the common question of who we are and the purpose of life. He introduces the concept that human nature is actually the expression of Satan's nature through man, and that it must be replaced by the nature of Jesus Christ. Ord invites listeners to request a free booklet called "What is the Mystery of the Gospel?" which delves deeper into this topic. He also mentions the significance of Jesus' death on the cross, emphasizing that his shedding of blood is evidence of his sacrifice for our sins.
(Covenant Series) 6. the Everlasting Covenant of God - Part 6
By Al Whittinghill1.1K1:03:56Covenant SeriesGEN 1:26JHN 10:18ROM 5:12EPH 1:42TH 2:131PE 1:19In this sermon, the preacher emphasizes the concept of the Trinity in unity, highlighting the three persons of God acting as one. The sermon discusses how God had already planned for the provision of forgiveness even before Adam sinned. The preacher shares a personal experience of being in awe of God's power and might, realizing that God is the Father, Son, and Holy Spirit. The sermon encourages the audience to learn about each member of the Godhead and not be swayed by man's theology, but to be rooted in God for eternity.
The Pure Heart #2
By Milton Green1.1K49:22GEN 1:26PSA 24:3
This sermon delves into the importance of having a pure heart and resisting the temptations of the world, drawing parallels between Adam's innocence and the need for believers to return to a state of purity. It emphasizes the significance of choosing to walk in the divine nature, resisting the deeds of darkness, and being led by the Spirit of God to overcome sin and rebellion. The sermon also highlights the dangers of false teachings, the need to discern between true and counterfeit spiritual manifestations, and the importance of coming to God with a wholehearted commitment.
First in the Natural, Then in the Spirit
By John Follette1.1K1:15:19Spiritual RealmGEN 1:26In this sermon, the speaker discusses the concept of sense perception and how it relates to our spiritual journey. He explains that our five senses are like messengers that report back to us about our external experiences. These experiences are stored in our subconscious and can resurface at times. The speaker emphasizes the importance of being mindful of our thoughts and being careful with what we allow into our subconscious. He also references biblical examples, such as Moses and his sense of justice, to illustrate his points.
New Covenant- God\'s Final Goal - Church -Part 5
By Zac Poonen1.1K09:42GEN 1:26GEN 2:18MAT 6:33JHN 13:341CO 12:12EPH 4:16COL 3:14HEB 10:241JN 4:7
This sermon emphasizes the importance of discerning God's will and passing the tests He presents, drawing parallels from Adam's choice of a wife to our own decisions. It highlights the need to prioritize seeking God's kingdom first and not settling for the first option that comes our way. The speaker shares personal experiences of testing and temptation in building a church, stressing the significance of maintaining New Testament standards and true fellowship in the body of Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
And God said, Let us make man - It is evident that God intends to impress the mind of man with a sense of something extraordinary in the formation of his body and soul, when he introduces the account of his creation thus; Let Us make man. The word אדם Adam, which we translate man, is intended to designate the species of animal, as חיתו chaitho, marks the wild beasts that live in general a solitary life; בהמה behemah, domestic or gregarious animals; and רמש remes, all kinds of reptiles, from the largest snake to the microscopic eel. Though the same kind of organization may be found in man as appears in the lower animals, yet there is a variety and complication in the parts, a delicacy of structure, a nice arrangement, a judicious adaptation of the different members to their great offices and functions, a dignity of mien, and a perfection of the whole, which are sought for in vain in all other creatures. See Gen 3:22. In our image, after our likeness - What is said above refers only to the body of man, what is here said refers to his soul. This was made in the image and likeness of God. Now, as the Divine Being is infinite, he is neither limited by parts, nor definable by passions; therefore he can have no corporeal image after which he made the body of man. The image and likeness must necessarily be intellectual; his mind, his soul, must have been formed after the nature and perfections of his God. The human mind is still endowed with most extraordinary capacities; it was more so when issuing out of the hands of its Creator. God was now producing a spirit, and a spirit, too, formed after the perfections of his own nature. God is the fountain whence this spirit issued, hence the stream must resemble the spring which produced it. God is holy, just, wise, good, and perfect; so must the soul be that sprang from him: there could be in it nothing impure, unjust, ignorant, evil, low, base, mean, or vile. It was created after the image of God; and that image, St. Paul tells us, consisted in righteousness, true holiness, and knowledge, Eph 4:24 Col 3:10. Hence man was wise in his mind, holy in his heart, and righteous in his actions. Were even the word of God silent on this subject, we could not infer less from the lights held out to us by reason and common sense. The text tells us he was the work of Elohim, the Divine Plurality, marked here more distinctly by the plural pronouns Us and Our; and to show that he was the masterpiece of God's creation, all the persons in the Godhead are represented as united in counsel and effort to produce this astonishing creature. Gregory Nyssen has very properly observed that the superiority of man to all other parts of creation is seen in this, that all other creatures are represented as the effect of God's word, but man is represented as the work of God, according to plan and consideration: Let us make man in our image, after our likeness. See his Works, vol. i., p. 52, c. 3. And let them have dominion - Hence we see that the dominion was not the image. God created man capable of governing the world, and when fitted for the office, he fixed him in it. We see God's tender care and parental solicitude for the comfort and well-being of this masterpiece of his workmanship, in creating the world previously to the creation of man. He prepared every thing for his subsistence, convenience, and pleasure, before he brought him into being; so that, comparing little with great things, the house was built, furnished, and amply stored, by the time the destined tenant was ready to occupy it. It has been supposed by some that God speaks here to the angels, when he says, Let us make man; but to make this a likely interpretation these persons must prove, 1. That angels were then created. 2. That angels could assist in a work of creation. 3. That angels were themselves made in the image and likeness of God. If they were not, it could not be said, in Our image, and it does not appear from any part in the sacred writings that any creature but man was made in the image of God. See Clarke's note on Psa 8:5.
Jamieson-Fausset-Brown Bible Commentary
The last stage in the progress of creation being now reached--God said, Let us make man--words which show the peculiar importance of the work to be done, the formation of a creature, who was to be God's representative, clothed with authority and rule as visible head and monarch of the world. In our image, after our likeness--This was a peculiar distinction, the value attached to which appears in the words being twice mentioned. And in what did this image of God consist? Not in the erect form or features of man, not in his intellect, for the devil and his angels are, in this respect, far superior; not in his immortality, for he has not, like God, a past as well as a future eternity of being; but in the moral dispositions of his soul, commonly called original righteousness (Ecc 7:29). As the new creation is only a restoration of this image, the history of the one throws light on the other; and we are informed that it is renewed after the image of God in knowledge, righteousness, and true holiness (Col 3:10; Eph 4:24).
John Gill Bible Commentary
And God said, let us make man in our image, after our likeness,.... These words are directed not to the earth, out of which man was made, as consulting with it, and to be assisting in the formation of man, as Moses Gerundensis, and other Jewish writers (f), which is wretchedly stupid; nor to the angels, as the Targum of Jonathan, Jarchi, and others, who are not of God's privy council, nor were concerned in any part of the creation, and much less in the more noble part of it: nor are the words spoken after the manner of kings, as Saadiah, using the plural number as expressive of honour and majesty; since such a way of speaking did not obtain very early, not even till the close of the Old Testament: but they are spoken by God the Father to the Son and Holy Ghost, who were each of them concerned in the creation of all things, and particularly of man: hence we read of divine Creators and Makers in the plural number, Job 35:10 and Philo the Jew acknowledges that these words declare a plurality, and are expressive of others, being co-workers with God in creation (g): and man being the principal part of the creation, and for the sake of whom the world, and all things in it were made, and which being finished, he is introduced into it as into an house ready prepared and furnished for him; a consultation is held among the divine Persons about the formation of him; not because of any difficulty attending it, but as expressive of his honour and dignity; it being proposed he should be made not in the likeness of any of the creatures already made, but as near as could be in the likeness and image of God. The Jews sometimes say, that Adam and Eve were created in the likeness of the holy blessed God, and his Shechinah (h); and they also speak (i) of Adam Kadmon the ancient Adam, as the cause of causes, of whom it is said, "I was as one brought up with him (or an artificer with him), Pro 8:30 and to this ancient Adam he said, "let us make man in our image, after our likeness": and again, "let us make man"; to whom did he say this? the cause of causes said to "`jod', he, `vau', he"; that is, to Jehovah, which is in the midst of the ten numerations. What are the ten numerations? "`aleph', he, `jod', he", that is, "I am that I am, Exo 3:14 and he that says let us make, is Jehovah; I am the first, and I am the last, and beside me there is no God: and three jods testify concerning him, that there is none above him, nor any below him, but he is in the middle: and let them have dominion over the fish of the sea, and over the fowl of the air; that is, to catch them, and eat them; though in the after grant of food to man, no mention as yet is made of any other meat than the herbs and fruits of the earth; yet what can this dominion over fish and fowl signify, unless it be a power to feed upon them? It may be observed, that the plural number is used, "let them", which shows that the name "man" is general in the preceding clause, and includes male and female, as we find by the following verse man was created: and over the cattle, and over all the earth; over the tame creatures, either for food, or clothing, or carriage, or for all of them, some of them for one thing, and some for another; and over all the wild beasts of the earth, which seem to be meant by the phrase, "over all the earth"; that is, over all the beasts of the earth, as appears by comparing it with Gen 1:24 so as to keep them in awe, and keep them off from doing them any damage: and over every creeping thing that creepeth upon the earth; to make use of it as should seem convenient for them. (f) Vet. Nizzachon, p. 5. Lipman. Carmen Memorial. p. 108. apud Wagenseil. Tela ignea, vol. 1. (g) De confusione Ling. p. 344. De Profugis, p. 460. De Opificio, p. 16. (h) Tikkune Zohar, correct. 64. fol. 98. 2. (i) Ibid. correct. 70. fol. 119. 1.
Matthew Henry Bible Commentary
We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe, I. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, Where wast thou, or any of thy kind, when I laid the foundations of the earth? Job 38:4. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because 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! II. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "Let us make man, for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his delights were with the sons of men, Pro 8:31. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, Let us make man." 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, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: Let us make man. The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, Let us make man. III. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; image and likeness denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the express image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things: - 1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. The spirit of man is the candle of the Lord. The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God. 2. In his place and authority: Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures. 3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Ecc 7:29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another (Jam 3:9), nor do ill one to another (Gen 9:6), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace! IV. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, Let us make man, and immediately it follows, So God created man; he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve - Adam first, out of earth, and Eve out of his side, ch. 2. It should seem that of the rest of the creatures God made many couples, but of man did not he make one? (Mal 2:15), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, Mat 19:4, Mat 19:5. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind (Luk 20:34-36); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth. Here he gave them, 1. A large inheritance: Replenish the earth; it is this that is bestowed upon the children of men. They were made to dwell upon the face of all the earth, Act 17:26. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above (Psa 145:10); and, lastly, to be a probationer for a better state. 2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, for God blessed him, Ch1 26:5. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as one generation passeth away another cometh. V. That God gave to man, when he had made him, a dominion over the inferior creatures, over the fish of the sea and over the fowl of the air. Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth, which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, Co1 3:22.
Tyndale Open Study Notes
1:26 Let us make is more personal than the remote “Let there be” (e.g., 1:3, 6). • The plural us has inspired several explanations: (1) the Trinity; (2) the plural to denote majesty; (3) a plural to show deliberation with the self; and (4) God speaking with his heavenly court of angels. The concept of the Trinity—one true God who exists eternally in three distinct persons—was revealed at a later stage in redemptive history, making it unlikely that the human author intended that here. Hebrew scholars generally dismiss the plural of majesty view because the grammar does not clearly support it (the plural of majesty has not been demonstrated to be communicated purely through a plural verb). The plural of self-deliberation also lacks evidence; the only clear examples refer to Israel as a corporate unity (e.g., 2 Sam 24:14). God’s speaking to the heavenly court, however, is well-attested in the Old Testament (see Gen 3:22; 11:7; 1 Kgs 22:19-22; Job 1:6-12; 2:1-6; 38:7; Ps 89:5-6; Isa 6:1-8; Dan 10:12-13). • The descriptors in our image and like us are virtually synonymous in Hebrew. Humans enjoy a unique relationship with God. • They will reign: Humans represent the Creator as his ambassadors, vice-regents, and administrators on earth.