What does Genesis 1:26-31 mean?

Clement of Rome, First Epistle to the Corinthians Direct teaching

For thus says God: “Let us make man in Our image, and after Our likeness.

Theophilus of Antioch, To Autolycus Direct teaching

And God said, Let us make man in our image, after our likeness;

Theophilus of Antioch, To Autolycus Direct teaching

...e after their kind, and all the creeping things of the earth. 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 birds of heaven, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth." And God created man: in the image of God He created him; male and female He created them. And God blessed them, saying, "Be fruitful, and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and over the birds of heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth." And God said, "Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in which is the fruit of a tree yielding seed. To you it shall be for food, and to all the beasts of the earth, and to all the birds of heaven, and to every creeping thing that creeps upon the earth, which has in it the breath of life, I have given every green herb for food," and it was so. And God saw everything that He had made, and behold, it was very good. And there was evening and there was

Clement of Alexandria, Exhortation to the Heathen Supporting witness

...For then, as a certain prophecy says, things in this world end badly when people put their trust in images. Let the lesser artists come too—for I will not stop calling them. None of them has ever made an image that breathes, or shaped soft flesh out of earth. Who melted the marrow? Or who made the bones hard? Who stretched out the nerves? Who spread out the veins? Who poured blood into them? Or who covered them with skin? Who could ever have made eyes able to see? Who breathed spirit into a lifeless form? Who gave righteousness? Who promised immortality? Only the Maker of the universe. The great Artist and Father has formed us, this living image that man is. But your Olympian Jove, the image of an image, far removed from the truth, is the senseless work of Attic hands. For the image of God is His Word, the true Son of Mind, the Divine Word, the original light of light. And the image of the Word is the true man, the mind that is in man. Therefore man is said to have been made in the image and likeness of God, Genesis 1:26, being made like the Divine Word in the affections of the soul, and therefore rational. But images carved in human form, the earthly image of that part of man w

Origen, Commentary on John Direct teaching

Another, again, appeals to the text, Let us make man according to our image and likeness, Genesis 1:26 and maintains that whatever is made according to God's image and likeness is man.

Lactantius, The Divine Institutes Supporting witness

Therefore the image of God is not that which is fashioned by the fingers of men out of stone, or bronze, or other material, but man himself, since he has both perception and motion, and performs many and great actions.

Tatian, Address to the Greeks Supporting witness

...them, even irrational creatures appear to possess understanding and knowledge. But man alone is the image and likeness of God. And by man, I mean not one who performs actions like those of animals, but one who has advanced far beyond mere humanity, to God Himself. We have discussed this question more exactly in the treatise concerning animals. But the main point to speak of now is what is meant by the image and likeness of God. That which cannot be compared is nothing other than abstract being. But that which is compared is nothing other than that which is like. The perfect God is without flesh, but man is flesh. The bond of the flesh is the soul. That which encloses the soul is the flesh. Such is the nature of man's constitution. And if it is like a temple, God is pleased to dwell in it by the Spirit, His representative. But if it is not such a dwelling place, man excels the wild beasts only in articulate speech. In other respects, his manner of life is like theirs, as one who is not a likeness of God. But none of the demons possess flesh. Their structure is spiritual, like that of fire or air. And the bodies of the demons are easily seen only by those in whom the Spirit of God

Tertullian, On the Resurrection of the Flesh Direct teaching

Let us make man, Genesis 1:26 said He, before He created him, and added, with our hand, for the sake of his pre-eminence, that so he might not be compared with the rest of creation.

Tertullian, On the Resurrection of the Flesh Supporting witness

Genesis 1:26 And God made man, that is to say, the creature which He moulded and fashioned;

Genesis 1:26 Background

Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.”

Genesis 1:27 Background

So God created man in His own image; in the image of God He created him; male and female He created them.

Genesis 5:1 Background

This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

Apostolic Constitutions, Apostolic Constitutions Direct teaching

...nd female, and He blessed them and said, "Increase and multiply, and fill the earth," Matthew 19:4; Genesis 1:28. If, therefore, the difference of the sexes was made by the will of God for the producing of many people, then the union of male and female must also be acceptable to His mind.

Justin Martyr, Dialogue with Trypho Direct teaching

..., my friends, was expressed by the word of God written by Moses. It shows us that God speaks in the creation of man with the same intention, as follows: ‘Let Us make man in our image and likeness. And let them have dominion over the fish of the sea, the birds of the sky, the livestock, all the earth, and all the crawling creatures on the earth. And God created man: He created him in the image of God; male and female He created them. And God blessed them and said, Be fruitful and multiply, fill the earth, and have dominion over it.’ So you won’t change the meaning of the quoted words or repeat what your teachers claim—that God said to Himself, ‘Let Us make,’ just as we often say to ourselves when planning something, ‘Let us make;’ or that God spoke to the elements, like the earth and others we believe man was made from, with ‘Let Us make,’—I will quote again the words by Moses himself. They clearly show that [God] was speaking with someone distinct from Himself and also a rational Being. These are the words: ‘And God said, Behold, Adam has become like one of us, knowing good and evil.’ By saying ‘like one of us,’ [Moses] declared that there are a number of persons associated toge

Hermas, The Shepherd (Pastor) Supporting witness

and he said: O fool, senseless and doubting, do you not perceive how great is the glory of God, and how strong and marvellous, in that He created the world for the sake of man, and subjected all creation to him, and gave him power to rule over everything under heaven?

Irenaeus, Against Heresies: Book V Supporting witness

For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth.

Theophilus of Antioch, To Autolycus Background

and let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.

Justin Martyr, Dialogue with Trypho Background

And let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over all the creeping things that creep on the earth.

Barnabas, The Epistle of Barnabas Background

and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.” And the Lord said, on beholding the fair creature man, “Increase, and multiply, and replenish the earth.” These things [were spoken] to the Son.

Theophilus of Antioch, To Autolycus Background

male and female created He them. And God blessed them, saying, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth.

Genesis 1:28 Background

And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”

Psalms 8:6 Background

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

Genesis 9:7 Background

But do ye increase and multiply, and fill the earth, and have dominion over it.

Genesis 9:1 Background

And God blessed Noah and his sons, and said to them, Increase and multiply, and fill the earth and have dominion over it.

Barnabas, The Epistle of Barnabas Direct teaching

...hile He speaks to the Son, “Let Us make man in Our image, and after Our likeness; and let them have dominion over the beasts of the earth, the birds of the heavens, and the fish of the sea.” And the Lord said, upon seeing the beautiful creature man, “Increase, and multiply, and fill the earth.” These words [were spoken] to the Son. Again, I will show you how, in regards to us, He has accomplished a second creation in these last days. The Lord says, “Behold, I will make the last like the first.” In reference to this, then, the prophet proclaimed, “Enter into the land flowing with milk and honey, and have dominion over it.” Behold, therefore, we have been reshaped, as again He says in another prophet, “Behold, says the Lord, I will remove from them, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put within them hearts of flesh,” because He was to be revealed in flesh, and to live among us. For, my brothers, the dwelling of our heart is a holy temple to the Lord. For again the Lord says, “And with what shall I appear before the Lord my God, and be glorified?” He says, “I will confess to you in the Church in the midst of my brothers; and I wi

Theophilus of Antioch, To Autolycus Direct teaching

But about the creation of man, a man cannot explain even his own creation, though holy Scripture gives a brief account of it. For when God said, "Let Us make man in Our image, after Our likeness," He first shows the dignity of man. For God made all things by His Word, and counted them all as mere side works. But He counts the creation of man as the only work worthy of His own hands. Also, God is seen, as if needing help, when He says, "Let Us make man in Our image, after Our likeness." But He said, "Let Us make," to no one other than His own Word and wisdom. And when He had made him and blessed him, so that he might increase and fill the earth, He put all things under his rule and at his service. And from the beginning, He appointed that man should find food from the fruits of the earth, and from seeds, and herbs, and acorns. At the same time, He also appointed that the animals should have habits like man's, so that they too might eat the seeds of the earth.

Tertullian, Against Praxeas Direct teaching

...ng who is only and absolutely One and singular speak in the plural, saying, "Let us make man in our image, after our likeness" in Genesis 1:26? He ought instead to have said, "Let me make man in my image, after my likeness," if He were a unique and singular Being. In the next passage, however, He says, "Behold, the man has become like one of us" in Genesis 3:22. If He is only One and singular, then He is either misleading us or speaking playfully when He uses the plural. Or was He speaking to the angels, as the Jews explain the passage, because they also do not acknowledge the Son? Or was it because He was at once the Father, the Son, and the Spirit, that He spoke to Himself in plural terms, making Himself plural for that very reason? No, it was because He already had His Son near Him as a second Person, His own Word, and also a third Person, the Spirit in the Word. That is why He deliberately used the plural phrases, "Let us make," and, "in our image," and, "like one of us." For with whom did He make man? And to whom did He make man like? The answer must be: to the Son on the one hand, who would one day put on human nature, and to the Spirit on the other hand, who would sanctif

Novatian, Treatise Concerning the Trinity Direct teaching

...sus is both God and man. What if this same Moses presents God as saying, "Let us make man after our image and likeness"; and then below, "And God made man; in the image of God He made him; male and female He made them"? If, as we have already shown, it is the Son of God by whom all things were made, then certainly it was also the Son of God by whom man was formed, for whose sake all things were made. Moreover, when God commands that man should be made, he is called God who makes man. But the Son of God makes man, that is, the Word of God, by whom all things were made, and without whom nothing was made. And this Word was made flesh and dwelt among us. Therefore Christ is God. Therefore man was made by Christ as by the Son of God. But God made man in the image of God. Therefore he who made man in the image of God is God. Therefore Christ is God. So, with good reason, the testimony of the Old Testament does not waver concerning the person of Christ, since it is supported by the revelation of the New Testament. Nor is the force of the New Testament weakened, since its truth rests on the roots of the same Old Testament. Therefore those who suppose that Christ, the Son of God and man,

Victorinus, Commentary on the Apocalypse Supporting witness

...sus is both God and man. What if this same Moses presents God as saying, “Let us make man after our image and likeness,” and then below says, “And God made man; in the image of God He made him; male and female He made them”? If, as we have already shown, it is the Son of God by whom all things were made, then certainly it was also the Son of God by whom man was appointed, for whose sake all things were made. Moreover, when God commands that man should be made, He is said to be God who makes man. But the Son of God makes man, that is, the Word of God, by whom all things were made, and without whom nothing was made. And this Word was made flesh and dwelt among us. Therefore Christ is God. Therefore man was made by Christ as by the Son of God. But God made man in the image of God. Therefore He who made man in the image of God is God. Therefore Christ is God. So, with good reason, the witness of the Old Testament does not waver concerning the person of Christ, since it is supported by the revelation of the New Testament. Nor is the force of the New Testament diminished, since its truth rests on the roots of that same Old Testament. Therefore those who think that Christ, the Son of G

Justin Martyr, Dialogue with Trypho Supporting witness

These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’ In saying, therefore, ‘as one of us,’ [Moses] has declared that [there is a certain] number of persons associated with one another, and that they are at least two.

Origen, De Principiis (On First Principles) Direct teaching

Let us now see how we are to understand the expression "invisible image," so that in this way we may perceive how God is rightly called the Father of His Son. And let us, first of all, draw our conclusions from what are commonly called images among men. Sometimes that is called an image which is painted or sculptured on some material substance, such as wood or stone. And sometimes a child is called the image of his parent, when the features of the child in no respect fail to show their resemblance to the father. I think, therefore, that the man who was formed after the image and likeness of God may fittingly be compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to explain the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in this respect: that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, "And Adam begot Seth in his own likeness, and after his own image." Now this image contains the unity of nature and substa

Origen, De Principiis (On First Principles) Supporting witness

Now the expression, In the image of God created He him, without any mention of the word likeness, conveys no other meaning than this, that man received the dignity of God's image at his first creation;

Origen, De Principiis (On First Principles) Supporting witness

...en he describes the first creation of man in these words: "And God said, Let Us make man in Our own image, and after Our likeness;" and then he adds the words: "So God created man in His own image: in the image of God created He him; male and female created He them, and He blessed them." Now the words, "In the image of God created He him," without any mention of the word "likeness," mean only this: that at his first creation man received the dignity of God's image. But the perfection of likeness was reserved for the consummation. That is, he might gain it for himself by the exercise of his own diligence in imitating God. The possibility of reaching perfection was granted to him at the beginning through the dignity of the divine image, and the complete realization of the divine likeness is reached in the end by the fulfillment of the necessary works. Now the Apostle John points this out more clearly and unmistakably when he says: "Little children, we do not yet know what we shall be; but if a revelation is made to us from the Saviour, you will say, without any doubt, we shall be like Him." By these words he shows with the greatest certainty not only that the end of all things was

Origen, Against Celsus Supporting witness

If, however, he had known the difference between man being created in the image of God and after His likeness, and that God is recorded to have said, Let Us make man after Our image and likeness, but that He made man after the image of God, but not then also after His likeness, he would not have represented us as saying that we are altogether like Him.

Origen, Against Celsus Supporting witness

It seems to me that Celsus has also misunderstood this statement: “Let Us make man in Our image and likeness.” So he has represented the worms as saying that, because we were created by God, we altogether resemble Him. But if he had known the difference between man being created in the image of God and after His likeness, and that God is recorded as saying, “Let Us make man after Our image and likeness,” while He made man after the image of God, but not then also after His likeness, he would not have represented us as saying that we are altogether like Him. Moreover, we do not assert that the stars are subject to us. For the resurrection that is called the resurrection of the just, and that is understood by wise men, is compared to the sun, moon, and stars by him who said, “There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differs from another star in glory. So also is the resurrection of the dead.” Daniel also prophesied long ago regarding these things. Celsus says further that we assert that all things have been arranged so as to be subject to us, having perhaps heard some of the intelligent among us speaking to that effect

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...ur writers have understood that man, immediately on his creation, received what is according to the image, but that what is according to the likeness he will receive afterward, at his perfection? Now Plato, teaching that the virtuous man will have this likeness together with humility, explains the following saying: "He that humbles himself shall be exalted." Luke 14:11 Accordingly, he says in The Laws: "God indeed, as the ancient saying has it, occupying the beginning, the middle, and the end of all things, goes straight through while He goes round the circumference. And He is always attended by Justice, the avenger of those who revolt from the divine law." You see how he connects fear with the divine law. He adds, therefore: "To which he, who would be happy, cleaving, will follow lowly and beautified." Then, connecting what follows with these words, and admonishing by fear, he adds: "What conduct, then, is dear and conformable to God? That which is characterized by one ancient word: Like will be dear to like, as to what is in proportion; but things out of proportion are neither dear to one another, nor to those which are in proportion. And therefore he that would be dear to God

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

Therefore man is also said to have been made in God's image and likeness. For the image of God is the divine and royal Word, the impassible man. And the image of that image is the human mind. And if you wish to understand the likeness by another name, you will find that Moses calls it a divine correspondence. For he says, "Walk after the Lord your God, and keep His commandments." Deuteronomy 13:4. And I consider all virtuous people to be servants and followers of God. So the Stoics say that the goal of philosophy is to live in agreement with nature. And Plato says it is likeness to God, as we have shown in the second Miscellany. And Zeno the Stoic, borrowing from Plato, and Plato from the Barbarian philosophy, says that all good people are friends of one another. For Socrates says in the Phœdrus that it has not been appointed that the bad should be a friend to the bad, nor that the good should not be a friend to the good. He also showed clearly in the Lysis that friendship is never preserved in wickedness and vice. And the Athenian stranger likewise says that there is conduct pleasing and fitting to God, based on one ancient first principle: that like loves like, provided it stays

Clement of Alexandria, The Stromata (Miscellanies) Background

Wherefore also man is said to have been made in [God's] image and likeness.

Novatian, Treatise Concerning the Trinity Background

For we know that man was made after the image or likeness, not after the form, of God.