And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
Let us make man. The last stage in the progress of creation being now reached, God said, "Let us make man" х na`ªseh (H6213)]. The word is here used in the sense of "create," as it is also Genesis 1:25 - an ordinary use of the word when it is employed to express the origination of species, both vegetable and animal; besides which anything possessing a soul as man-or even organic life, as vegetables and animals-may in these respects be the subjects of a proper creation, as well as of, and in addition to, formation from pre-existent matter (cf. Genesis 2:7; Isaiah 43:7). (Crofton). х 'aadaam (H120), "man."] The word is used here collectively for 'the human race,' as is evident from the plural verb х wªyirduw (H7287)], "let them have dominion."
In our image, after our likeness. This was a peculiar distinction, the value attached to which appears in the repetition of the idea by a different but synonymous expression. And in what did this "image of God" consist? Not in the erect form or features of man; not in his intellect, because the Devil and his angels are in this respect far superior; not in his immortality, because he does not have, like God, a past as well as a future eternity of being; but in the moral dispositions of his soul, commonly called original righteousness (Ecclesiastes 7:29). Since 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 (Ephesians 4:24; Colossians 3:10).
And let them have dominion ... This delegated supremacy over all the creatures in this world was bestowed upon the human race in consequence of their being made in the image of God; and since they are consequently capable of exercising authority and control over the irrational animals, they have had all things committed to their guidance, and put under their feet (cf. Psalms 8:6-8), as the exclusive prerogative of the race.
Every creeping thing that creepeth upon the earth. The introduction of this clause after "over all the earth" is a proof that it does not here denote a particular class of animals, as it did in Genesis 1:24-25, but was added to show that all orders of living creatures were placed in subjection to mankind: none, even the most obscure and most insignificant, were exempted.
Accordingly, in the narrative of this last act of the Creator's work, when completed, the word х chayaah (H2416)] "living thing" is the general term employed, which comprehends the whole extent of the animal creation. The manner in which this narrative is introduced shows the peculiar importance of the work to be done-the formation of a creature who was to be God's representative, invested with authority and rule as visible head and monarch of the world. In the previous acts of His creative power God had put forth the mere fiat of His will, "Let there be light," "Let the earth bring forth," etc.; but on this last occasion He said, "Let us make man." This form of expression, which seems to indicate deliberation, as well as mutual consultation, is not to be explained either by the peculiarity of the idiom referred to on х 'Elohiym (H430)] Genesis 1:1 - for "us" is joined here to a plural verb; or by the use of the pluralis majestatis, because this lofty style, in which earthly potentates commonly speak of themselves, was as yet unknown.
Nor is the difficulty removed by supposing that God was addressing himself to the angelic hosts, because the hypothesis that they accompanied Him as counselors, or that their agency was employed, is contrary to the whole tenor of Scripture. Still less admissible is the method of solution proposed by Tuch, that the words are a soliloquy, as if, after one consideration and formation of his purpose, the Creator spoke out His thoughts! The only proper and consistent explanation is, that this passage, which stands at the very commencement of revelation, contains an obscure intimation of the great mystery of the Godhead, which was clearly made known by the subsequent and sublime discoveries of the Gospel.
So God created man. The word is used again in a collective sense, as is proved by the pronoun х 'otaam (H853)] "them."
Male and female - literally, a male and a female, as our Lord himself interpreted it, х arsen (G730) kai (G2532) theelu (G2338)] (Matthew 19:4; Mark 10:6).
Of course, a sexual distinction is implied in the creation of all the lower animals; but in the case of mankind it is expressly mentioned, on account of the higher relations the race was to sustain, and the moral purposes to which the union of the sexes was to be subservient.
And God blesses them. In the sense in which that blessing was given to the inferior animals (Genesis 1:22), it is simply implied that the properties and powers which were to characterize each species were fully conferred on them. The same thing was implied in the case of man-namely, that they were actually endowed with the power of propagating their species, and with the right of dominion over the earth and the creatures. But the words bore a higher signification when first applied, inasmuch as the newly-created human creatures were possessed of a sinless moral nature, and consequently were objects on whom the mind of the Creator would, with divine complacency, pour the fullness of blessing.