Gênesis 1:26

Comentário de Ellicott sobre toda a Bíblia

Let us make man. — Comp. Gênesis 11:7. The making of man is so ushered in as to show that at length the work of creation had reached its perfection and ultimate goal. As regards the use of the plural here, Maimonides thinks that God took counsel with the earth, the latter supplying the body and Elohim the soul. But it is denied in Isaías 40:13 that God ever took counsel with any one but Himself. The Jewish interpreters generally think that the angels are meant. More truly and more reverently we may say that this first chapter of Genesis is the chapter of mysteries, and just as “the wind of God” in Gênesis 1:2 was the pregnant germ which grew into the revelation of the Holy Ghost, so in Elohim, the many powers concentrated in one being, lies the germ of the doctrine of a plurality of persons in the Divine Unity. It is not a formal proof of the Trinity, nor do believers in the inspiration of Holy Scripture so use it. What they affirm is, that from the very beginning the Bible is full of such germs, and that no one of them remains barren, but all develop, and become Christian truths. There is in this first book a vast array of figures, types, indications, yearnings, hopes, fears, promises, and express predictions, which advance onwards like an ever-deepening river, and when they all find a logical fulfilment in one way, the conclusion is that that fulfilment is not only true, but was intended.

Man. — Hebrew, Adam. In Assyrian the name for man is also adamu, or admu. In that literature, so marvellously preserved to our days, Sir H. Rawlinson thinks that he has traced the first man up to the black or Accadian race. It is hopeless to attempt any derivation of the name, as it must have existed before any of the verbs and nouns from which commentators attempt to give it a meaning; and the adâmâh, or “tilled ground,” of which we shall soon hear so much, evidently had its name from Adam.

In our image, after our likeness. — The human body is after God’s image only as being the means whereby man attains to dominion: for dominion is God’s attribute, inasmuch as He is sole Lord. Man’s body, therefore, as that of one who rules, is erect, and endowed with speech, that he may give the word of command. The soul is first, in God’s image. This, as suggesting an external likeness, may refer to man’s reason, free-will, self-consciousness, and so on. But it is, secondly, in God’s likeness, which implies something closer and more inward. It refers to man’s moral powers, and especially to his capacity of attaining unto holiness. Now man has lost neither of these two. (Comp. Gênesis 9:6; 1 Coríntios 11:7; Tiago 3:9.) Both were weakened and defiled by the fall, but were still retained in a greater or less degree. In the man Christ Jesus both were perfect; and fallen man, when new-created in Christ, attains actually to that perfection which was his only potentially at his first creation, and to which Adam never did attain.

Let them have dominion. — The plural here shows that we have to do not with Adam and Eve, but with the human race generally. This, too, agrees with the whole bearing of the first chapter, which deals in a large general way with genera and species, and not with individuals. This is important as an additional proof that God’s likeness and image belong to the whole species man, and could not therefore have been lost by the fall, as St. Augustine supposed.

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