Genesis 1:26Meaning & Commentary from the Church Fathers

Given your attentive engagement with our discussion yesterday, we now wish to present once more what we have reflected upon, inviting you to listen carefully. As you consider our words, we ask that you recollect our previous conversations so that our efforts are not futile. Our intention is for you to fully grasp the strength contained within the Scriptures, enabling you not only to comprehend them for yourselves but also to instruct others. Thus you may follow the exhortation of the blessed Paul to "edify" one another (1 Thessalonians 5:11). Your spiritual growth and success in these matters would bring us great joy, as this is the source of our happiness and triumph. "For who," Paul states, "is our hope, or joy, or crown of praise? Is it not you…?" (1 Thess.

Once the Creator of all had validated the beauty of all creation, the moment finally arrived for the emergence of the being for whom all things were made—humanity. It was essential that the inherently good Creator, or to put it more accurately, goodness itself, become known to us. The earth was to be filled with those who would honor Him, and the magnificence of creation was meant to reflect the glory of its Creator, as expressed in Scripture (cf. Rom. 1:20). As the prophet Isaiah declares, He “did not create it, that is, the earth, in vain, but ... for a habitation” (Is. 45:18). Consequently, it was necessary for a rational being to be fashioned upon the earth, one that could appreciate all that had been created for its delight and enjoyment.

Chapter XIX. Regarding verses 26, 27, and so forth. The phrase ‘Let us create’ stands out in the account of humanity's formation. We will have multiple opportunities later to explore the essence of man more thoroughly. As we conclude our examination of the six days of creation, it should be noted that the phrasing differs significantly from what is said of other creations: God declared, “Let there be,” but concerning humanity, He states, “Let us make man in Our image and after Our likeness.” This subtle shift hints at a plurality of persons—specifically, the Father, Son, and Holy Spirit.

For a considerable period, it seems you have been inquiring about the creation of humanity, and I can almost hear the voices of those listening, expressing their struggle to grasp the essence of our own being while we study the nature of our existence. It is essential to engage in such discussions, reflecting on the hesitance that has previously hindered us. Indeed, it appears quite challenging to understand ourselves. Not only can the eye that observes the external world not look back upon itself, but also the mind that can detect the shortcomings in others is often sluggish in acknowledging its own failings. Thus, even now, our words, which have adeptly described things beyond ourselves, seem weak and slow when it comes to examining our own nature, as it is not merely the heavens and the earth that unveil knowledge of God, but our own framework, if we wisely seek to understand ourselves, as the psalmist notes: "Thy mind is astonished at me" (Psalm 138:6), meaning that by reflecting upon myself, I have gained insight into the greatness of Thy wisdom. "And God said, Let us make man." Where is the Jew who, when the brilliance of theology was illuminating the truth from specific angles, and the second Person, though veiled, was yet to be clearly revealed, defied this reality and claimed that God speaks to Himself? He asserts, "God said, Himself created." "Let there be light, and there was light" (Gen. 1:3). It becomes apparent that there is a mismatch in the understanding of the Jew's words. For what craftsman—whether blacksmith, carpenter, or shoemaker—sitting alone with his tools, would speak to himself about making a knife, plough, or shoe? Instead, wouldn’t he quietly attend to his work? It is indeed absurd to suggest that one could command and oversee oneself in such a manner. But those who fear placing blame upon the Lord can make all sorts of false claims with tongues trained in deceit. Yet our current discourse puts an end to their objections. "And God said, Let us make man." Consider: is it not still one Person speaking? It does not say, "Let there be man," but "Let us make man." Until the time of the disciple, the revelation of theology lay concealed in the depths. But when the creation of humanity was anticipated, faith was brought to light, and the doctrine of truth was more clearly unveiled: "Let us make man." Pay heed, O believer in Christ, for these words are directed at Him who shares in the act of creation, "Who also created the ages, Who bears all things by the word of His power" (Heb. 1:2-3)! Yet the Jew refuses to accept the word of piety quietly. Just as the most ferocious beasts, when trapped, gnaw at their restraints, illustrating their fierce and untamable spirit without being able to fulfill their rage, so too do the Jews, who oppose truth, deny the singularity of God: they claim many beings share in the divinity of the one who speaks. To the angels, He says, "Let us make man." This is an imaginative fiction, a myth stemming from their triviality! To evade accepting the truth, they fabricate countless delusions, rejecting the Son while attributing decision-making authority to mere ministers, rendering us humble beings as the architects of our own existence. The perfected man is exalted to the status of an angel. But what creature can equal the Creator? Also consider the phrase, "in Our image." What do you conclude from this? Are not God and the angels fashioned in the same likeness? The Son and the Father must necessarily share the same image, if we comprehend this image theologically—not as a physical form, but as a divine trait. Listen, you who belong to the new covenant, who in Christ defend Jewish thought. To whom does He say, "in Our image"? To none other than "the radiance of glory and image of His essence" (Heb. 1:3), "the image of the invisible God" (Col. 1:15)? Thus, He addresses His own Image, the living One, who proclaims: "I and the Father are one" (John 10:30), and, "He who sees Me sees the Father" (John 14:9). To Him He declares, "Let us make man in Our image." Where there is one image, can there be any enmity?

As I pay off the debt I owe in full, it is not born of malice but rather due to bodily weakness. However, this repayment is crucial for your understanding. It would be unjust to learn about animals, the swimming, grazing, and flying creatures, the heavens and the earth, yet remain unenlightened—through divinely inspired Scripture—on the issue of our own origins. Just as an individual might observe the world around them but not recognize their own reflection unless it appears upon a smooth surface, so too does our mind struggle to contemplate itself without referencing Scripture. The light within these texts invites each of us toward self-awareness. If we remain unaware of our own being and its complexities, we neglect to understand who we are or our purpose. We often disregard ourselves and fail to grasp the knowledge readily available to us, not even being aware of modest truths about our inner selves. Many detailed studies have been conducted about the human body, and if one examines the field of medicine, they will uncover much pertaining to the functions within us, discovering countless unseen pathways through anatomical endeavors! We learn about the invisible systems and connectivity of bodily functions related to breathing, the circulation of blood, the warmth of the heart, and the continuity of our respiratory actions. Despite these discoveries, many remain unfamiliar with this realm and fail to realize their own essence. We tend to explore the heavens more meticulously than we investigate our own existence. Do not overlook the marvel that resides within you. You may feel insignificant, but deeper contemplation will reveal your worth. Hence, the wise David, fully capable of self-awareness, proclaimed, "Wonderful is the knowledge of Thee through me" (Psalm 138:6). In an extraordinary way, I have come to know Thee. How is this possible? It is marvelous because I recognize the intricacy of my being and the wisdom with which my body is designed, thus enabling me to grasp the grandeur of the Creator through this small vessel. "Let Us make man in Our image and after Our likeness." Previously, it has been thoroughly articulated what these words signify and to whom they are directed. The Church elucidates them; furthermore, she possesses a faith that surpasses mere explanation. "Let us create man." Here begins the journey to self-discovery. Such words were not directed at any other creation. The light emerged, and the command was straightforward: God simply said, "Let there be light!" The skies were formed, yet without volition. The luminaries were created, yet no specific command accompanied them. The seas and the vast oceans were summoned into being by His decree. All manner of creatures—fish, terrestrial animals, both wild and tame—were called forth into existence by His mere word. But with the creation of man, there was no such command as with the others; He did not utter, "Let there be man!" Recognize your dignity! He did not simply declare your creation as if it were a command but reflected thoughtfully on how a being worthy of existence was to come into being. "Let us create!" The wise reflect, the Creator contemplates. Does He not take utmost care in His art? Does He not endeavor to perfect His favored creation, rendering it complete, beautiful, and without flaw? Through this, He wishes to convey to you that you are esteemed in His eyes. You have learned of two Persons: the One who speaks and the One to whom the word is given. Why did He not say, "I will create," but instead "Let us make man"? So you may recognize the supreme authority, to know that the Father created through the Son and that the Son also created at the command of the Father, that you might glorify the Father through the Son and the Son through the Holy Spirit. Thus, humanity was birthed as a unified creation, intended to honor both the One and the Other, viewing the Divine nature as singular. Observe the course of history and the profound essence of Theology... "Let Us make man in Our image and after Our likeness." We are made in the image of God. But how exactly are we fashioned in this divine image? Let us purify our hearts and discard misguided perceptions about God. If we are created in God's image, as stated, then we share in the same structural form. God possesses eyes and ears, a head, hands, and feet, for Scripture also mentions that God sits—does that not imply He has a physical form? However, cast away from your heart any indecent fables. Do not entertain thoughts that fail to align with God's grandeur. God lacks physical outlines; He is simple in essence. Do not imagine His form; do not diminish His greatness through human expectations. He transcends all limits in His omnipotence. Envision something profound, then add something even greater, continually expanding; you will find that you can never encompass the infinite in your reasoning. Do not attempt to visualize Him. God is acknowledged through His might; His nature is simple, and His grandeur is immeasurable. He is present everywhere and above all, constantly, intangible, and invisible. He is that which escapes your understanding. He is not constrained by size or time, nor is He limited by boundaries. What applies to God cannot be applied to humanity. In what manner does Scripture declare we are made in God's image? If we examine God’s attributes, we gain insight into our own nature, clearly recognizing that we do not bear His image when interpreted in a corporeal sense. Physical attributes belong only to the mortal body. The immortal cannot be contained within the transient, nor can the transient embody the eternal. The body grows, diminishes, ages, and transforms; it manifested differently in youth than in old age, whole in health yet altered in illness, one in joy and another in sorrow, one in peace but another in conflict. The color of one's skin differs between alertness and slumber: the former radiates with warmth while the latter appears pale due to the inward retreat of heat. How can that which is changeable be likened to that which remains unchanged? The unchanging cannot be paralleled to that which is transient. The corporeal nature slips away like quicksilver—before it can be grasped, it vanishes, and what seemed to exist is no more. "In Our image." The fleeting representation of an immovable essence? The shaped likeness of the formless? How do we understand what "in Our image" signifies? From what the Lord Himself expresses. If I were to speak solely from myself, do not accept it; however, if I represent the Lord's messenger, you should embrace it. "Let us make man in our image and after our likeness, and let him exercise dominion over the fish." Is this about the body or the spirit? What underpins authority: the soul or the flesh? Our flesh is frailer than that of many creatures. How can we even compare human flesh with that of a camel or an ox or a wild beast? We are more easily wounded than they. Yet, what defines our strength lies in the supremacy of reason. Though we may lack physical prowess, we excel in our mental faculties. By what means can humanity shift tremendous weights? By intellect, not mere muscle! "Let Us make man in Our image." This refers to the inner man. It is said, "Let us make man." Yet you might question, "Why does He not elaborate upon the mind?" He states, "man is in the image of God." The mind constitutes humanity. For as the Apostle says, "If our outward man decays, the inward is renewed day by day." In what sense? I distinguish between two aspects: the exterior, seen by others, and the hidden, the inner being; this represents the internal man. Within each of us is this inner man, demonstrating that we are, in a sense, dual beings, and truthfully, it is our inner man that defines us. "I" refers to the inner man. That which is external does not identify as "I," but rather it is "mine." The hand is not "I," but "I" is the essence of the soul.

Chapter Two: The Position of Humanity in Creation

Humanity, that magnificent and esteemed creation, initially did not inhabit the realm of living beings, as it was abnormal for a sovereign to showcase themselves before their subjects. After the initial creation had taken place, it was fitting that the king be revealed as well. Thus, when the Creator of All chose to establish a royal dwelling for humanity, this palace was none other than the earth itself, adorned with islands, oceans, and sheltered beneath the sky. Within these royal domains, resources of every kind were amassed; I refer to all living beings, plants, and microorganisms—everything that feels, breathes, and possesses a soul.

After discussing the creation of creatures that crawl, as well as beasts and livestock on the sixth day, Moses shifts his focus to the creation of humanity, which also took place on that day. He states: And God spoke. To whom does God address Himself in these moments of creation? It is clear that He is speaking to His Son. The Evangelist affirms this by declaring: All things were made by Him, and without Him nothing was made (John 1:3). The Apostle Paul also recognizes the Son's role, stating: For by Him all things were created, that are in heaven and that are on earth, visible and invisible (Col. 1:16). In His declaration, God says, Let us make man in our image - This signifies that humanity is meant to exercise authority, provided they choose to heed His will.

To whom did God say, ‘Let Us make man in Our image and after Our likeness’ (Gen. 1:26)? Some notorious heretics claimed that God was addressing angels and malevolent spirits, failing to comprehend what was meant by 'in Our image.' For God and angels do not share the same essence or image: God's nature is eternal, while angels, created beings, derive their existence from Him, and demons are ensnared by deceit. Therefore, it is utterly unreasonable to assume that both evil spirits and goodness exist in the same image. Additionally, some Jews have fallen into a different folly, asserting that the Almighty spoke the words ‘let us make man’ as if imitating those who hold authority. Rulers often speak in the plural: we command, we decree. These misguided individuals, however, overlook that God speaks in the singular in many contexts, such as, ‘the time of every man is come before Me’ (Gen. 6:13); ‘I have thought..., because I have created man’ (Gen. 6:6); and ‘I will consume man’ (Gen. 6:7), as well as, ‘Let no other gods be your fathers but Me’ (Exodus 20:3); and, ‘Behold, I create new things, which now shall shine forth’ (Isaiah 43:19). The Divine Scriptures consistently demonstrate that God communicates in the singular form, with rare exceptions that highlight the number of Persons in the Trinity. Thus, during the confusion of tongues, He said, ‘Come, and let us come down and mix their tongues’ (Gen. 11:7). In this creation of a rational being, intended for renewal through the sacrament of Holy Baptism invoked in the name of the Holy Trinity, He manifested both the essence and the plurality of the Persons of the Godhead. By stating ‘God speaks,’ He indicates the communion of the Divine nature, while the phrase ‘let us create’ reveals the number of the Persons. Furthermore, by using the singular 'image' (not ‘images’), He clarified the unity of the divine nature, and by saying ‘Ours,’ He indicated the number of Hypostases. God, who foresees all that is to come, contemplated the future Incarnation of His Only Begotten Son, knowing that He would take human nature from the Virgin and unite it with Himself, resulting in one embodiment of God and man, deserving of worship from all creation — thus, placing humanity at the pinnacle of His creation. This act, preceded by deliberation, foreshadows the intelligent nature of what would be formed, while simultaneously revealing to humanity the hidden mysteries of Theology, encouraging those on earth to offer hymns of praise, demonstrating a special love for this unique creation. Job exclaims in recognition of this, ‘Thy hands have made me, and created me’ (Job 10:8), a sentiment echoed by David (Psalm 118:73). The one who has been baptized understands that He who created also saves, and He who saves also creates. The Creator Himself confirmed through the prophets, Jeremiah and Isaiah, that we are the ‘clay’ and He is our Creator (Isaiah 64:8; Jeremiah 18:6). Yet, we do not claim that the Divine has hands or requires deliberation to form His creation, as suggested by Platonic fables. Rather, such a view underscores God's profound care for His living creation.

In this way, God crafts humanity from both the seen and unseen aspects of creation, fashioning man's physical form from the earth and bestowing upon him a rational and thoughtful soul through His divine breath. This reflects what we identify as the image of God, where the term "image" signifies the ability for rational thought and self-governance, while "likeness" refers to God's attributes of virtue as they can be mirrored in humanity.

On the sixth day, the final elements of creation were brought into existence. Consequently, God fashioned humanity from the dust of the ground to be the steward over all His creations both on land and in the waters. Prior to this, God made the angels and archangels, establishing the spiritual realm before the physical. For light was created before the heavens and the earth. This sixth day is referred to as the preparation of the kingdom. God fashioned Adam in His own image and likeness, and He created the angels as well as humanity after completing His divine works, ensuring that they could not claim to have assisted Him during the creation of the cosmos.

You, insightful and clever individual, have requested a concise and clear interpretation of this familiar subject without any unnecessary elaboration. However, clarity and brevity often conflict: explaining something clearly typically takes more words, while being brief necessitates fewer. Thus, I will do my utmost to balance clarity with brevity in my response. Those who recognize the highest aspect of humanity as the noblest part are indeed the wisest. If my expression lacks clarity, I shall strive to clarify it further. The most virtuous are those who present the Divine in a manner akin to that of the rational soul. Those who perceive the divine nature as fully human are misguided, as they accept as absolute truth what is only partially true and fail to envision anything transcendent.

Consider the phrases, "In the blood of Thy krill Thou coverest me" (Psalms 16:8) and "Seven eyes of the Lord, which behold the whole earth" (Zechariah 4:10); for how can we ascribe wings or multiple eyes to humanity? Why did Paul declare that divine nature is unlike that of humans (Acts 17:29)? Isaiah posed the question, "If all the Gentiles are as a drop from a bucket, and are regarded as dust on the scales… To whom then will you liken God?" (Isaiah 40:15-18). Additionally, Moses cautioned, "Take care, lest you lose your understanding, for you saw no form on the day the Lord spoke to you" (Deuteronomy 4:15). This suggests that these interpretations are not entirely accurate, as humans are images of rulers rather than the essence of Divinity. If the rational soul is indeed immortal, it is not identical in essence to the Divine, but is instead distinctly separate from the Creator as the created being is from the Creator.

If the soul bears God's likeness, then certainly the soul of the woman does as well. Why does Paul state, "For the husband is the image and glory of God, but the wife is the glory of the husband" (1 Cor. 11:7)? The wife's soul is equally immortal and uncorrupted as that of her husband, so why does Paul make this distinction? If those opposing Paul reference "Let us make man in our image and after our likeness," it could be argued that this is singular and does not refer to both husband and wife. Yet, we will not take this route. Should they continue, claiming "And let them have dominion," this supports our argument, as it highlights that the essence of being "in the image" relates to the right of dominion.

When addressing why Paul called the husband the image of God while referring to the wife as the image of her husband, we reply that initially, the wife was equally honored with the same right of dominion, but after her fall, her rights diminished, thus becoming subordinate to her husband. Hence, it is said to her, "You have not maintained equal honor; therefore, accept this reduction. To your husband you shall submit, and he shall rule over you" (Genesis 3:16). Thus, the creation account illustrates the wife's right to dominion prior to sin, while the apostolic teaching reflects her subjection after the fall.

Significant insights about the Holy and Life-giving Trinity have been shared by the blessed apostles and sacred fathers. However, those of the Jewish faith and certain heretics dismiss the testimonies of the apostles and the fathers, choosing to acknowledge only prophetic accounts but interpreting them in a misguided manner. Thus, we will reference prophetic texts, as our audience includes those who adhere to Judaism.

Let us start with the divinely inspired Moses, the first to articulate the value of our existence. In the Book of Genesis, he records: "God, wishing to create Adam, said: ‘Let Us make man in Our image and after Our likeness...’" Why did He not say "I will create," but rather "let Us create"? His use of "let Us create" signifies not just one Person of the Godhead, but points to three Hypostases; the phrase "in the image"—not "in images"—affirms the singular essence of the Holy Trinity. When God proclaimed, "Let Us make man," to whom was He speaking? Is it not evident that He was addressing His only-begotten Son, His Word, and the Holy Spirit? However, the Jews contradict this, claiming, "God said it to Himself." Such a perspective is nonsensical, as it distorts the truth. Yet, the truth remains steadfast—the light of God shines brighter than any sun: the sacred and consubstantial Trinity has been revealed in a hidden yet profound manner, related to those magnificent divine purposes we have previously discussed, as Scripture indicates: "Let Us make man." To whom did God refer? It was none other than His only-begotten Son, the Word, and the Holy Spirit.

Indeed, you respond with truth and righteousness: the profound compassion of God lies in His decision to come ‘to seek and to save’ (Matthew 18:11) humanity. Here, we can rightly echo the timeless words of the Psalmist, ‘Lord, what is man, that Thou hast made Thyself known to him, or the son of man, that Thou dost take note of him?’ (Psalm 143:3). Man is truly a remarkable creation of God! He was shaped in a unique manner compared to the rest of creation. Regarding all other things, it is recorded, ‘God said, and it was; He commanded, and it was created’ (Psalm 32:9). However, for man, it is different: ‘Let us make man.’ In this way, the triune God deliberated; as if preparing to undertake a significant undertaking, God proclaimed, ‘Let us make man.’ What kind of man? ‘In Our image and after Our likeness let Us create man.’ When God created man, He conferred upon him a profound and exalted honor, the likes of which could not be surpassed. All of creation stands as a testament to the might and wisdom of God, yet man is further distinguished by being made in the image of God and is the result of His deliberate counsel. Let us, dear brethren, recognize our original nobility and dignity. When this marvelous being of God fell into dishonor and destruction due to the cunning of the serpent and his own disobedience—a loss we cannot help but lament—God’s benevolence was once more revealed, as He elevated and honored him anew. How? The Creator Himself came to seek and redeem His creation. He did not send an angel or an archangel; rather, He took on human flesh, dwelled among us, endured suffering, and died for humanity.

God fashioned humanity in His own likeness and image. The term "image" implies that human beings embody a representation of God's essence, while "likeness" signifies a resemblance in specific attributes or qualities. It is clear that image and likeness together form the complete reflection of God's nature; hence, any loss or distortion of likeness undermines the full dignity of the image. In creating man in His image and likeness, God imparted His perfect attributes to humanity. Man is the embodiment of the Divine, reflecting not only in substance but also in moral characteristics such as wisdom, benevolence, sanctity, and steadfastness in goodness. There was no place for evil or defect within man; even with his limitations, he remained flawless, fully embodying the likeness of God. This total resemblance was essential for man to fulfill his destiny as the dwelling place of the Almighty. One’s mind should resonate with God's Mind (1 Cor. 2:16), one's words should echo God's Word (1 Cor. 7:12; 2 Cor. 13:3), one's spirit ought to be united with the Spirit of God (1 Cor. 6:17), and one's traits should reflect divine qualities (Matt. 5:48). The presence of God within humanity signifies the ultimate communion of the Divine with humanity; thus, man becomes a participant in the Divine nature (2 Pet. 1:4). Those who attain this state are deemed God by grace. The Creator intended for all of us to reach such a state at our inception, as the Creator Himself proclaimed: “I said, ‘You are God’” (Psalm 81:6). Our first ancestor existed in this revered state at creation, as evidenced by the words he spoke regarding his wife, which directly invoked God's words (Gen. 2:24; Mt. 19:4-5).

In the divine act of creating humanity, several aspects merit attention: the timing of man's creation relative to other beings, God's intentions for him, his designation, the reflection of God's image within him, his purpose, and the differentiation of the sexes. Humanity was made last among all visible creations, as the sequence of creation unfolded in a manner that culminated in the most perfect form. Man embodies a microcosm; he is a distilled essence of all the visible world. Other earthly beings were created to serve him, hence he enters the world as a sovereign in a household, a priest in a sanctuary, meticulously structured and adorned.

The divine deliberation regarding humanity is presented in the Scriptures, especially by Moses, in a manner that suggests a multitude of divine advisors. This expression may originate from the speech of earthly rulers or derive from linguistic conventions. Alternatively, it could imply the presence of angels within God's council, or reference the Holy Trinity. Since such expressions in Holy Scriptures occur only in pivotal moments like humanity's banishment from Eden, the confusion of languages, or the selection of a prophet concerning the fall of God's chosen people and the Messiah, it is clear these utterances carry profound significance.

The realm of living creatures can be likened to a slender tree, whose foundation was made up of the most basic forms of life, while its upper branches represented the more advanced animals. However, this tree remained unfulfilled; it lacked a blossom to crown and embellish its pinnacle. Humanity, the sovereign of creation, had yet to appear. Then the divine proclamation came forth: “And God said, Let Us make man in Our image (and) in Our likeness; and let them have dominion over the fish of the sea, and over the fowls of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.

The creation of humanity is initiated by the Creator’s deliberation: "Let Us make man in Our image." With whom does the Creator confer? It cannot be with angels, as some Jewish interpretations suggest. If that were true, it would imply angels participated in humanity’s creation, meaning mankind would bear the likeness of both God and angels. However, the following verse clarifies that the act of creating humanity is solely God's, stating, "And God created man, in the image of God created He him." Moreover, Holy Scripture asserts that no being can advise God, for as the source of wisdom, He requires no counsel (Isaiah 40:13-14; Romans 11:34). It cannot be inferred that when God declares, "Let Us make man," He is speaking to Himself in the manner of earthly rulers who use the plural term (e.g., we command). This usage emerged later in history and was not present in the time of Moses, as evident throughout his writings. According to the teachings of the Church Fathers, it is understood that the deliberation regarding the creation of humanity occurs among the three Persons of the one Divine Essence. God the Father consults with the only-begotten Son, “By whom all things were made” (John 1:3), and with the Holy Spirit, who is said, “The Spirit of God created me” (Job 33:4). “In Our image and likeness.” The image and likeness of God do not need to be interpreted as separate concepts; often in Scripture, one expression reinforces the other (Gen. 1:27, Gen. 5:1, Gen. 9:6; James 3:9; Col. 3:10). It suffices to observe that the expressions amplify each other, allowing us to understand God's words about creating humanity in His image as follows: Let Us make man with such qualities that he may mirror Us. How is this likeness to God manifested? Clearly, it does not lie in the physical nature of mankind, however admirable that form might be, for God is spirit. The likeness of God resides in the soul of humanity; it is the breath of God's mouth (Gen. 2:7) and inherently possesses a connection to God, acknowledged by the Gentiles who said, “For we are His offspring” (Acts 17:28). What constitutes this connection?