- VIII. The Sixth Day
24. בהמה behēmâh “cattle; dumb, tame beasts.”
רמשׂ remeś “creeping (small or low) animals.”
חוּה chayâh “living thing; animal.”
חוּת־חארץ chayatô -chā'ārets “wild beast.”
26. אדם 'ādām “man, mankind;” “be red.” A collective noun, having no plural number, and therefore denoting either an individual of the kind, or the kind or race itself. It is connected in etymology with אדמה 'ădāmâh “the red soil,” from which the human body was formed Genesis 2:7. It therefore marks the earthly aspect of man.
צלם tselem “shade, image,” in visible outline.
דמוּת demût “likeness,” in any quality.
רדה rādâh “tread, rule.”
This day corresponds with the third. In both the land is the sphere of operation. In both are performed two acts of creative power. In the third the land was clothed with vegetation: in the sixth it is peopled with the animal kingdom. First, the lower animals are called into being, and then, to crown all, man.
Genesis 1:24, Genesis 1:25
This branch of the animal world is divided into three parts. “Living breathing thing” is the general head under which all these are comprised. “Cattle” denotes the animals that dwell with man, especially those that bear burdens. The same term in the original, when there is no contrast, when in the plural number or with the specification of “the land,” the “field,” is used of wild beasts. “Creeping things” evidently denote the smaller animals, from which the cattle are distinguished as the large. The quality of creeping is, however, applied sometimes to denote the motion of the lower animals with the body in a prostrate posture, in opposition to the erect posture of man Psalm 104:20. The “beast of the land” or the field signifies the wild rapacious animal that lives apart from man. The word חוּה chayâh “beast or animal,” is the general term employed in these verses for the whole animal kind. It signifies wild animal with certainty only when it is accompanied by the qualifying term “land” or “field,” or the epithet “evil” רעה rā‛âh From this division it appears that animals that prey on others were included in this latest creation. This is an extension of that law by which the organic living substances of the vegetable kingdom form the sustenance of the animal species. The execution of the divine mandate is then recorded, and the result inspected and approved.
Genesis 1:26, Genesis 1:27
Here we evidently enter upon a higher scale of being. This is indicated by the counsel or common resolve to create, which is now for the first time introduced into the narrative. When the Creator says, “Let us make man,” he calls attention to the work as one of pre-eminent importance. At the same time he sets it before himself as a thing undertaken with deliberate purpose. Moreover, in the former mandates of creation his words had regard to the thing itself that was summoned into being; as, “Let there be light;” or to some preexistent object that was physically connected with the new creature; as, “Let the land bring forth grass.” But now the language of the fiat of creation ascends to the Creator himself: Let us make man. This intimates that the new being in its higher nature is associated not so much with any part of creation as with the Eternal Uncreated himself.
The plural form of the sentence raises the question, With whom took he counsel on this occasion? Was it with himself, and does he here simply use the plural of majesty? Such was not the usual style of monarchs in the ancient East. Pharaoh says, “I have dreamed a dream” Genesis 41:15. Nebuchadnezzar, “I have dreamed” Daniel 2:3. Darius the Mede, “I make a decree” Daniel 6:26. Cyrus, “The Lord God of heaven hath given me all the kingdoms of the earth” Ezra 1:2. Darius, “I make a decree” Ezra 5:8. We have no ground, therefore, for transferring it to the style of the heavenly King. Was it with certain other intelligent beings in existence before man that he took counsel? This supposition cannot be admitted; because the expression “let us make” is an invitation to create, which is an incommunicable attribute of the Eternal One, and because the phrases, “our image, our likeness,” when transferred into the third person of narrative, become “his image, the image of God,” and thus limit the pronouns to God himself. Does the plurality, then, point to a plurality of attributes in the divine nature? This cannot be, because a plurality of qualities exists in everything, without at all leading to the application of the plural number to the individual, and because such a plurality does not warrant the expression, “let us make.” Only a plurality of persons can justify the phrase. Hence, we are forced to conclude that the plural pronoun indicates a plurality of persons or hypostases in the Divine Being.
Man. - Man is a new species, essentially different from all other kinds on earth. “In our image, after our likeness.” He is to be allied to heaven as no other creature on earth is. He is to be related to the Eternal Being himself. This relation, however, is to be not in matter, but in form; not in essence, but in semblance. This precludes all pantheistic notions of the origin of man. “Image” is a word taken from sensible things, and denotes likeness in outward form, while the material may be different. “Likeness” is a more general term, indicating resemblance in any quality, external or internal. It is here explanatory of image, and seems to show that this term is to be taken in a figurative sense, to denote not a material but a spiritual conformity to God. The Eternal Being is essentially self-manifesting. The appearance he presents to an eye suited to contemplate him is his image. The union of attributes which constitute his spiritual nature is his character or likeness.
We gather from the present chapter that God is a spirit Genesis 1:2, that he thinks, speaks, wills, and acts (Genesis 1:3-4, etc.). Here, then, are the great points of conformity to God in man, namely, reason, speech, will, and power. By reason we apprehend concrete things in perception and consciousness, and cognize abstract truth, both metaphysical and moral. By speech we make certain easy and sensible acts of our own the signs of the various objects of our contemplative faculties to ourselves and others. By will we choose, determine, and resolve upon what is to be done. By power we act, either in giving expression to our concepts in words, or effect to our determinations in deeds. In the reason is evolved the distinction of good and evil Genesis 1:4, Genesis 1:31, which is in itself the approval of the former and the disapproval of the latter. In the will is unfolded that freedom of action which chooses the good and refuses the evil. In the spiritual being that exercises reason and will resides the power to act, which presupposes both these faculties - the reason as informing the will, and the will as directing the power. This is that form of God in which he has created man, and condescends to communicate with him.
And let them rule. - The relation of man to the creature is now stated. It is that of sovereignty. Those capacities of right thinking, right willing, and right acting, or of knowledge, holiness, and righteousness, in which man resembles God, qualify him for dominion, and constitute him lord of all creatures that are destitute of intellectual and moral endowments. Hence, wherever man enters he makes his sway to be felt. He contemplates the objects around him, marks their qualities and relations, conceives and resolves upon the end to be attained, and endeavors to make all things within his reach work together for its accomplishment. This is to rule on a limited scale. The field of his dominion is “the fish of the sea, the fowl of the skies, the cattle, the whole land, and everything that creepeth on the land.” The order here is from the lowest to the highest. The fish, the fowl, are beneath the domestic cattle. These again are of less importance than the land, which man tills and renders fruitful in all that can gratify his appetite or his taste. The last and greatest victory of all is over the wild animals, which are included under the class of creepers that are prone in their posture, and move in a creeping attitude over the land. The primeval and prominent objects of human sway are here brought forward after the manner of Scripture. But there is not an object within the ken of man which he does not aim at making subservient to his purposes. He has made the sea his highway to the ends of the earth, the stars his pilots on the pathless ocean, the sun his bleacher and painter, the bowels of the earth the treasury from which he draws his precious and useful metals and much of his fuel, the steam his motive power, and the lightning his messenger. These are proofs of the evergrowing sway of man.
Created. - Man in his essential part, the image of God in him, was entirely a new creation. We discern here two stages in his creation. The general fact is stated in the first clause of the verse, and then the two particulars. “In the image of God created he him.” This is the primary act, in which his relation to his Maker is made prominent. In this his original state he is actually one, as God in whose image he is made is one. “Male and female created he them.” This is the second act or step in his formation. He is now no longer one, but two, - the male and the female. His adaptation to be the head of a race is hereby completed. This second stage in the existence of man is more circumstantially described hereafter Genesis 2:21-25.
The divine blessing is now pronounced upon man. It differs from that of the lower animals chiefly in the element of supremacy. Power is presumed to belong to man‘s nature, according to the counsel of the Maker‘s will Genesis 1:26. But without a special permission he cannot exercise any lawful authority. For the other creatures are as independent of him as he is of them. As creatures he and they are on an equal footing, and have no natural fight either over the other. Hence, it is necessary that he should receive from high heaven a formal charter of right over the things that were made for man. He is therefore authorized, by the word of the Creator, to exercise his power in subduing the earth and ruling over the animal kingdom. This is the meet sequel of his being created in the image of God. Being formed for dominion, the earth and its various products and inhabitants are assigned to him for the display of his powers. The subduing and ruling refer not to the mere supply of his natural needs, for which provision is made in the following verse, but to the accomplishment of his various purposes of science and beneficence, whether towards the inferior animals or his own race. It is the part of intellectual and moral reason to employ power for the ends of general no less than personal good. The sway of man ought to be beneficent.
Genesis 1:29, Genesis 1:30
Every herb bearing seed and tree bearing fruit is granted to man for his sustenance. With our habits it may seem a matter of course that each should at once appropriate what he needs of things at his hand. But in the beginning of existence it could not be so. Of two things proceeding from the same creative hand neither has any original or inherent right to interfere in any way whatever with the other. The absolute right to each lies in the Creator alone. The one, it is true, may need the other to support its life, as fruit is needful to man. And therefore the just Creator cannot make one creature dependent for subsistence on another without granting to it the use of that other. But this is a matter between Creator and creature, not by any means between creature and creature. Hence, it was necessary to the rightful adjustment of things, whenever a rational creature was ushered into the world, that the Creator should give an express permission to that creature to partake of the fruits of the earth. And in harmony with this view we shall hereafter find an exception made to this general grant Genesis 2:17. Thus, we perceive, the necessity of this formal grant of the use of certain creatures to moral and responsible man lies deep in the nature of things. And the sacred writer here hands down to us from the mists of a hoary antiquity the primitive deed of conveyance, which lies at the foundation of the the common property of man in the earth, and all that it contains.
The whole vegetable world is assigned to the animals for food. In the terms of the original grant the herb bearing seed and the tree bearing fruit are especially allotted to man, because the grain and the fruit were edible by man without much preparation. As usual in Scripture the chief parts are put for the whole, and accordingly this specification of the ordinary and the obvious covers the general principle that whatever part of the vegetable kingdom is convertible into food by the ingenuity of man is free for his use. It is plain that a vegetable diet alone is expressly conceded to man in this original conveyance, and it is probable that this alone was designed for him in the state in which he was created. But we must bear in mind that he was constituted master of the animal as well as of the vegetable world; and we cannot positively affirm that his dominion did not involve the use of them for food.
The whole of the grasses and the green parts or leaves of the herbage are distributed among the inferior animals for food. Here, again, the common and prominent kind of sustenance only is specified. There are some animals that greedily devour the fruits of trees and the grain produced by the various herbs; and there are others that derive the most of their subsistence from preying on the smaller and weaker kinds of animals. Still, the main substance of the means of animal life, and the ultimate supply of the whole of it, are derived from the plant. Even this general statement is not to be received without exception, as there are certain lower descriptions of animals that derive sustenance even from the mineral world. But this brief narrative of things notes only the few palpable facts, leaving the details to the experience and judgment of the reader.
Here we have the general review and approval of everything God had made, at the close of the six days‘ work of creation. Man, as well as other things, was very good when he came from his Maker‘s hand; but good as yet untried, and therefore good in capacity rather than in victory over temptation. It remains yet to be seen whether he will be good in act and habit.
This completes, then, the restoration of that order and fullness the absence of which is described in the second verse. The account of the six days‘ work, therefore, is the counterpart of that verse. The six days fall into two threes, corresponding to each other in the course of events. The first and fourth days refer principally to the darkness on the face of the deep; the second and fifth to the disorder and emptiness of the aerial and aqueous elements; and the third and sixth to the similar condition of the land. Again, the first three days refer to a lower, the second three to a higher order of things. On the first the darkness on the face of the earth is removed; on the fourth that on the face of the sky. On the second the water is distributed above and below the expanse; on the fifth the living natives of these regions are called into being. On the third the plants rooted in the soil are made; on the sixth the animals that move freely over it are brought into existence.
This chapter shows the folly and sin of the worship of light, of sun, moon, or star, of air or water, of plant, of fish or fowl, of earth, of cattle, creeping thing or wild beast, or, finally, of man himself; as all these are but the creatures of the one Eternal Spirit, who, as the Creator of all, is alone to be worshipped by his intelligent creatures.
This chapter is also to be read with wonder and adoration by man; as he finds himself to be constituted lord of the earth, next in rank under the Creator of all, formed in the image of his Maker, and therefore capable not only of studying the works of nature, but of contemplating and reverently communing with the Author of nature.
In closing the interpretation of this chapter, it is proper to refer to certain first principles of hermeneutical science. First, that interpretation only is valid which is true to the meaning of the author. The very first rule on which the interpreter is bound to proceed is to assign to each word the meaning it commonly bore in the time of the writer. This is the prime key to the works of every ancient author, if we can only discover it. The next is to give a consistent meaning to the whole of that which was composed at one time or in one place by the author. The presumption is that there was a reasonable consistency of thought in his mind during one effort of composition. A third rule is to employ faithfully and discreetly whatever we can learn concerning the time, place, and other circumstances of the author to the elucidation of his meaning.
And, in the second place, the interpretation now given claims acceptance on the ground of its internal and external consistency with truth. First, It exhibits the consistency of the whole narrative in itself. It acknowledges the narrative character of the first verse. It assigns an essential significance to the words, “the heavens,” in that verse. It attributes to the second verse a prominent place and function in the arrangement of the record. It places the special creative work of the six days in due subordination to the absolute creation recorded in the first verse. It gathers information from the primitive meanings of the names that are given to certain objects, and notices the subsequent development of these meanings. It accounts for the manifestation of light on the first day, and of the luminaries of heaven on the fourth, and traces the orderly steps of a majestic climax throughout the narrative. It is in harmony with the usage of speech as far as it can be known to us at the present day. It assigns to the words “heavens,” “earth,” “expanse,” “day,” no greater latitude of meaning than was then customary. It allows for the diversity of phraseology employed in describing the acts of creative power. It sedulously refrains from importing modern notions into the narrative.
Second, the narrative thus interpreted is in striking harmony with the dictates of reason and the axioms of philosophy concerning the essence of God and the nature of man. On this it is unnecessary to dwell.
Third, it is equally consistent with human science. It substantially accords with the present state of astronomical science. It recognizes, as far as can be expected, the relative importance of the heavens and the earth, the existence of the heavenly bodies from the beginning of time, the total and then the partial absence of light from the face of the deep, as the local result of physical causes. It allows, also, if it were necessary, between the original creation, recorded in the first verse, and the state of things described in the second, the interval of time required for the light of the most distant discoverable star to reach the earth. No such interval, however, could be absolutely necessary, as the Creator could as easily establish the luminous connection of the different orbs of heaven as summon into being the element of light itself.
Fourth, it is also in harmony with the elementary facts of geological knowledge. The land, as understood by the ancient author, may be limited to that portion of the earth‘s surface which was known to antediluvian man. The elevation of an extensive tract of land, the subsidence of the overlying waters into the comparative hollows, the clarifying of the atmosphere, the creation of a fresh supply of plants and animals on the newly-formed continent, compose a series of changes which meet the geologist again and again in prosecuting his researches into the bowels of the earth. What part of the land was submerged when the new soil emerged from the waters, how far the shock of the plutonic or volcanic forces may have been felt, whether the alteration of level extended to the whole solid crust of the earth, or only to a certain region surrounding the cradle of mankind, the record before us does not determine. It merely describes in a few graphic touches, that are strikingly true to nature, the last of those geologic changes which our globe has undergone.
Fifth, it is in keeping, as far as it goes, with the facts of botany, zoology, and ethnology.
Sixth, it agrees with the cosmogonies of all nations, so far as these are founded upon a genuine tradition and not upon the mere conjectures of a lively fancy.
Finally, it has the singular and superlative merit of drawing the diurnal scenes of that creation to which our race owes its origin in the simple language of common life, and presenting each transcendent change as it would appear to an ordinary spectator standing on the earth. It was thus sufficiently intelligible to primeval man, and remains to this day intelligible to us, as soon as we divest ourselves of the narrowing preconceptions of our modern civilization.
God Prepared Man's First Home—The Eden home of our first parents was prepared for them by God Himself. When He had furnished it with everything that man could desire, He said: “Let Us make man in Our image, after Our likeness.” ... AH 25.1
The Lord was pleased with this last and noblest of all His creatures, and designed that he should be the perfect inhabitant of a perfect world. But it was not His purpose that man should live in solitude. He said: “It is not good that the man should be alone; I will make him an help meet for him.”1 AH 25.2
God Himself gave Adam a companion. He provided “an help meet for him”—a helper corresponding to him—one who was fitted to be his companion, and who could be one with him in love and sympathy. Eve was created from a rib taken from the side of Adam, signifying that she was not to control him as the head, nor to be trampled under his feet as an inferior, but to stand by his side as an equal, to be loved and protected by him. A part of man, bone of his bone, and flesh of his flesh, she was his second self; showing the close union and the affectionate attachment that should exist in this relation. “For no man ever yet hated his own flesh; but nourisheth and cherisheth it.” “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one.”2 AH 25.3
First Marriage Performed by God—God celebrated the first marriage. Thus the institution has for its originator the Creator of the universe. “Marriage is honourable”; it was one of the first gifts of God to man, and it is one of the two institutions that, after the fall, Adam brought with him beyond the gates of Paradise. When the divine principles are recognized and obeyed in this relation, marriage is a blessing; it guards the purity and happiness of the race, it provides for man's social needs, it elevates the physical, the intellectual, and the moral nature.3 AH 25.4Read in context »
All the way along from the beginning, we have found it necessary to educate, educate, educate. God desires us to continue to educate the people. We are not to neglect this work because of the effect we may fear it will have on the sale of goods manufactured in our health food factories. This is not the most important matter. Our work is to show the people how they can obtain and prepare wholesome food, how they can co-operate with God in restoring in themselves His image.—Letter 135, 1902. CME 31.3Read in context »
The sheep wandered away from the fold; it was lost in the wilderness or upon the mountains. The piece of silver was lost in the house. It was close at hand, yet it could be recovered only by diligent search. COL 194.1
This parable has a lesson to families. In the household there is often great carelessness concerning the souls of its members. Among their number may be one who is estranged from God; but how little anxiety is felt lest in the family relationship there be lost one of God's entrusted gifts. COL 194.2
The coin, though lying among dust and rubbish, is a piece of silver still. Its owner seeks it because it is of value. So every soul, however degraded by sin, is in God's sight accounted precious. As the coin bears the image and superscription of the reigning power, so man at his creation bore the image and superscription of God; and though now marred and dim through the influence of sin, the traces of this inscription remain upon every soul. God desires to recover that soul and to retrace upon it His own image in righteousness and holiness. COL 194.3
The woman in the parable searches diligently for her lost coin. She lights the candle and sweeps the house. She removes everything that might obstruct her search. Though only one piece is lost, she will not cease her efforts until that piece is found. So in the family if one member is lost to God every means should be used for his recovery. On the part of all the others let there be diligent, careful self-examination. Let the life-practice be investigated. See if there is not some mistake, some error in management, by which that soul is confirmed in impenitence. COL 194.4Read in context »
47. Let none who profess godliness regard with indifference the health of the body, and flatter themselves that intemperance is no sin, and will not affect their spirituality. A close sympathy exists between the physical and the moral nature.—[The Review and Herald, January 25, 1881] Counsels on Health, 67 CD 43.1
48. With our first parents, intemperate desire resulted in the loss of Eden. Temperance in all things has more to do with our restoration to Eden than men realize.—The Ministry of Healing, 129, 1905 CD 43.2
49. The transgression of physical law is the transgression of God's law. Our Creator is Jesus Christ. He is the author of our being. He has created the human structure. He is the author of physical laws, as He is the author of the moral law. And the human being who is careless and reckless of the habits and practices that concern his physical life and health, sins against God. Many who profess to love Jesus Christ do not show proper reverence and respect for Him who gave His life to save them from eternal death. He is not reverenced, or respected, or recognized. This is shown by the injury done to their own bodies in violation of the laws of their being.—Manuscript 49, 1897 CD 43.3
50. A continual transgression of nature's laws is a continual transgression of the law of God. The present weight of suffering and anguish which we see everywhere, the present deformity, decrepitude, disease, and imbecility now flooding the world, make it, in comparison to what it might be and what God designed it should be, a lazar house; and the present generation are feeble in mental, moral, and physical power. All this misery has accumulated from generation to generation because fallen man will break the law of God. Sins of the greatest magnitude are committed through the indulgence of perverted appetite.—Testimonies for the Church 4:30, 1876 CD 43.4Read in context »
My brother and sister, you have a work to do which no one can do for you. Awake from your lethargy, and Christ shall give you life. Change your course of living, your eating, your drinking, and your working. While you pursue the course you have been following for years, you cannot clearly discern sacred and eternal things. Your sensibilities are blunted, and your intellect beclouded. You have not been growing in grace and in the knowledge of the truth as was your privilege. You have not been increasing in spirituality, but growing more and more darkened.—Testimonies for the Church 2:70, 71, 1868 CD 45.1
54. Man was the crowning act of the creation of God, made in the image of God, and designed to be a counterpart of God.... Man is very dear to God, because he was formed in His own image. This fact should impress us with the importance of teaching by precept and example the sin of defiling, by the indulgence of appetite or by any other sinful practice, the body which is designed to represent God to the world.—The Review and Herald, June 18, 1895 CD 45.2
55. God requires of His people continual advancement. We need to learn that indulged appetite is the greatest hindrance to mental improvement and soul sanctification. With all our profession of health reform, many of us eat improperly.—Testimonies for the Church 9:156, 1909 CD 45.3Read in context »