Genesis 2:7Meaning & Commentary from the Church Fathers

Observe how He established the world upon the waters, a concept that defies human logic without faith; whenever He desires, He makes all creation contrary to their inherent nature. The same is true regarding man, as divine Scripture now reveals. God created man, emphasizing that He took from the dust of the earth. One might ask, “How can taking dust from the earth yield man?” And indeed, that is precisely what is said. It is not merely earth that is invoked but dust—light and seemingly inconsequential. Does this sound unusual or perplexing? Yet, if we reflect on who the Creator is, disbelief will yield to wonder, and we will humbly acknowledge His power. If, however, we rely solely on the limitations of our understanding, we risk concluding that creation from the earth could only yield other inanimate materials, but surely not such a glorified existence. We must recognize that unless we appreciate the Creator’s power and temper our own weak conclusions, we cannot grasp the majesty conveyed in these words. They implore the discernment of faith and are articulated in this way to accommodate our frailty. The wording, "God created man and breathed," while seemingly inappropriate for God, is presented so that we may ascend toward a deeper comprehension. Moreover, God created man and extracted dust from the earth, thus imparting a crucial lesson in humility. The nature from which our bodies were formed prompts us to humble ourselves, regardless of our human pride; a reflection on our origin teaches us modesty. This is why God, who desires our salvation, guided the prophet's words for our enlightenment. The Divine Scripture previously noted: “God created man in the image of God created he him, and gave him dominion over all living things,” so that humanity would not overestimate itself, remaining within its rightful limits. The follow-up account displays how he was formed—the specifics of his creation. For even after being taught this, if man, swayed by the serpent's deception, aspired to equality with God despite being taken from the earth, what folly would we have encountered had the blessed prophet stopped with the initial account without further elaboration? It is profoundly enlightening to recognize the material out of which we were originally fashioned. The proclamation is made: "God created man from the dust of the earth and breathed into his nostrils the breath of life." Such straightforward language was utilized by Moses because he addressed a populace capable of understanding only in basic terms; it clearly demonstrates that it pleased God's humanity to create a being from earth that would share in the rational essence of the soul, elevating this creature to a position of excellence and fulfillment. "I breathed into his nostrils the breath of life," signifies that God willed this crafted body to have life imparted to it, the soul's essence forming within it. Thus, Moses adds: "and the man became a living soul." What does it imply? It means that the soul acts through the body, with its members functioning as instruments directed by its will. It is troubling how we have inverted this order, allowing the soul to serve the carnal desires, forgetting its noble station and purpose. Contemplate the nature of our creation: prior to receiving the Lord's breath that instilled life in the soul, man was but a lifeless figure, motionless and void of goodness, and his entire pronounced worth lies in that divine breath. To understand this, observe how unattractive and decayed a body becomes after the soul departs. And I mean unattractive in the truest sense—how repugnant and offensive it is, whereas, while the soul governed it, it was splendid, desirable, and imbued with reason. Recognizing this, we must not tarnish the dignity of our soul with vile actions, seeking to enslave it to the flesh while being insensitive to its esteemed nature. In our earthly state, we can, with divine assistance, elevate ourselves to engage as if we dwelled in heaven, rivaling the bodiless powers and possibly excelling them in certain respects. How so? If someone enshrined in flesh mirrors the conduct of celestial powers, how then could he not be favored with greater grace from God, since he remains subjected to bodily needs yet retains the integrity of his soul? Though one might question if such a person exists, it seems impossible for us given our scarcity of virtue. However, take note of those who have found favor with the Lord from ages past to the present, such as the great John, the son of the barren, the hermit of the desert, or the Apostle Paul, the herald of the gospel, alongside all the multitude of saints sharing our nature and bound to the same physical limitations. Do not view this as an impossibility; do not dismiss virtue, for the Lord has bestowed upon us ample means to attain it easily. Acknowledging our weaknesses and inconsistency, our compassionate Lord has provided significant resources through Scripture, inviting us to engage with them continually and reflect on the lives of those remarkable saints so we might aspire to emulate them. Hence, let us strive not to neglect virtue but to avoid sin, so that we may not be deemed unworthy of the immeasurable blessings granted through the grace and humanity of our Lord Jesus Christ, to whom be glory, power, and honor alongside the Father and the Holy Spirit, now and forever, and unto ages of ages. Amen.

The Scripture asserts, "God created man from the dust of the earth and breathed into his nostrils the breath of life." Take note of the contrast between humanity and the non-speaking creatures. When crafting all other creatures, God formed the soul simultaneously with the body. Pay careful attention; He created fish with both body and soul. "Let the earth bring forth animals" implies that both were created instantly together. In the case of man, however, God first shaped the body and subsequently infused the soul. For what purpose? The nature of creation is reflective of destruction. Animals lack resurrection, as they had neither spirit nor soul apart from their physical form. God crafted humanity from the earth and bestowed the soul upon it personally, ensuring that as the body perishes, we would remain hopeful concerning the soul’s fate. Does the burial of the body signify that the soul is entombed too? No—it's neither derived from the earth nor returns to it. Thus, God has set forth our hope. Consequently, Ezekiel prophesied: "to the dead bones there appeared a body," further stating, "Come, O spirit, from the four winds, and breathe upon these slain, that they may live again" (Ezekiel 37:9). David, likewise, declared: "When You hide Your face, they are troubled; You take away their breath, they die and return to their dust. You send forth Your Spirit, they are created, and You renew the face of the earth” (Psalm 104:29-30). Do you observe the Spirit as Creator? Do you recognize His divine partnership?

Returning to our topic, the phrase "He blew into" signifies the simplicity and incorporeal nature of the soul. Listen closely. With the creation having suffered a decline, Christ renews it through His incarnation. Adam was formed from the earth, while Christ crafted sight for the blind, affirming that He indeed took from the dust and formed man. God breathed into Adam's nostrils, while Christ, breathing upon His disciples, declared: "Receive the Holy Spirit" (John 20:22). The breath that Adam lost, Christ restored; once again, man became a living soul. Observe the coherence in this narrative. Though I may speak wearied, invigorated by hope and eager to satisfy your thirst for knowledge, I trust that I will be granted words not for my own dignity, but for the enthusiasm of my audience. Although we stand far beneath the saints, they too faced similar struggles, hampered by bodily frailties. David himself testified, "I am weary with my crying; my throat is dry" (Psalm 69:4). It is preferable to speak truth even in a hoarse voice than to possess a corrupted soul while projecting loudly.

God fashioned man from the earth and breathed into him the breath of life, resulting in man becoming a living being. Some argue that this act of breathing resulted in the creation of the soul, similar to how the body was formed through God's hands; others propose that the breath itself became the soul for man. Some suggest that this breath imparted life to the fully formed man, while others assert it signifies the intellect, distinct from the soul. The phrase “in the image” implies that humanity, as a unique entity, is formed from a unity of three parts: mind, soul, and body. Whether this infusion emanates from God’s essence or is external remains a complex and nuanced question. Rather than seeking dogmatic conclusions, it encourages further inquiry and thoughtful examination, cautioning against misinterpretation of meaning. For it is written, “If you seek, seek, and dwell with me.” How can we interpret what Scripture does not explicitly declare?

For instance, in the account of creation, the text states that God created the heavens and the earth. We accept this as true by faith. However, investigating how creation came to be, or its origin and manner, can lead the mind into unnecessary complexities. When Scripture lacks clarity on a subject, it is best to overlook it. If we must make a hypothesis while striving to maintain sound reasoning, we might suggest that the Creator formed man—specifically, his body—from the earth and infused him with a living and rational soul, imparting a natural inclination towards every good deed. This aligns with the words of the blessed Evangelist John: “There was the true Light, which gives light to every man who comes into the world.” Hence, this living being is born with an intrinsic tendency toward goodness.

The wise Apostle Paul teaches that we are His workmanship, created in Christ Jesus for good works that God prepared for us to walk in. While humanity is guided by choice and given agency over their actions—either toward righteousness or otherwise—there exists a natural drive within to pursue good works and to embody righteousness. Thus, we affirm that man was created in the likeness and image of God, establishing this being as innately good and upright. However, he was designed not only to possess intelligence and the capacity for good but also to receive the Holy Spirit, enabling him to exhibit divine traits more fully.

God breathed into him the breath of life, imparting the Spirit through the Son to elevate humanity to the divine likeness. It must be noted that the Spirit imparted to man does not become his soul or mind, as some assume. Since God breathed this spirit into man, it originates from His essence and cannot be transformed into a different entity. If one were to claim that the Spirit could become either soul or mind, it would imply that the Divine Spirit could become something it is not, and thus subject to sin. If the Spirit were transmuted into a soul and became sinful, we would have asserted two things: first, that it changed into a nature it was never meant to embody, and second, that it became vulnerable to sin.

Therefore, while this living being was animated by God's immeasurable power and bore His likeness—rendering it inherently good and virtuous—the loss of the Holy Spirit due to sin necessitated sanctification. God declared, “My Spirit shall not abide in man, for he is flesh,” indicating a preoccupation with earthly matters. Yet, in His divine purpose, God sought to unify all things under Christ, restoring the Holy Spirit we had lost. Following His resurrection, Christ breathed on His holy apostles, commanding them, “Receive the Holy Spirit.” Through the renewal of the ancient gift of the Holy Spirit, Christ restored what had been lost, transforming us back to the sanctity bestowed upon us at the beginning of creation as witnessed in the lives of the holy apostles.

In discussing the nature of the Holy Spirit as proceeding from both the Father and the Son, the blessed Moses explains the formation of man—crafted from the earth, shaped with divine power, and endowed with life through the breath of God, rendering him a living soul. This divine breath—which is not the soul itself, for otherwise it would not be subject to change—represents the communion of the Holy Spirit infused within the human soul. Therefore, all perfection derives from what is created by the Spirit; thus, humanity, made in God's image, receives a likeness to Him.

Following His resurrection, Christ again breathed His Spirit into His disciples, saying, “Receive the Holy Spirit.” This act renews humanity, restoring us to our original state, enabling us to align with our Creator through the communion of His Spirit. The Holy Spirit within us demonstrates our conformity to God, clearly indicating He is of the Divine essence, eternally present and proceeding from it, akin to the breath emanating from the human form—though this is an inadequate analogy, as God surpasses all comprehension.

In considering the creation of man, there are two possibilities: one suggests that man, as described, was formed directly in his full capacity on the sixth day, much like the other elements of creation, including the firmament and the earth. Alternatively, it may be interpreted that humanity was created in a concealed manner at the beginning of time, akin to seeds in the earth, meant to grow and manifest in their appointed time. Just as plants and grains emerge from hidden existence into visible form, so might humanity have transitioned from a hidden creation to a living reality.

Further exploration of this discourse brings us to Genesis 1:26-28, wherein God declares, "Let us make man in our image, after our likeness." This appears to imply a simultaneous creation of both male and female in God's image, establishing their equality and intrinsic worth. However, Scripture later elaborates on the creation of Eve from Adam's rib, illustrating a sequence where the woman is fashioned from the man, thus prompting inquiry into the timing of her creation. The narrative leads us to conclude that both were created together, although the specifics of Eve's formation are revealed after the initial account of Adam's creation.

As we examine the establishment of creation, we recognize that all creatures were, in a certain sense, created simultaneously, yet manifest differently through time. God created a rich tapestry of life, reflecting both the immediate acts of creation and the unfolding of nature. This interplay invites us to reflect on the continuity of God's creative action, which still operates in our present experience.

God's voice, though it may seem distant to us today, resonated at the world's inception, imparting life and purpose to creation. The utterances of God, while taking temporal shape through human language and understanding, also exist beyond our dimensional constraints, speaking to the ultimate reality of His power and presence.

Thus, in the unfolding events of creation, including the formation of Adam and Eve, we discover the depth of God's intention and the macrocosm of His creative will, which encompasses the totality of existence and the divine purpose within it. Just as Jeremiah 1:5 states, "Before I formed you in the womb, I knew you," we affirm the pre-existence of all things within God's eternal knowledge and plan.

In recognizing these theological principles, we are reminded that our understanding of creation must align with God's sovereign will. The miraculous acts observed, such as the transformation of ordinary substances or the divine calling of individuals, attest to God's omnipotence and His intimate involvement in both the cosmos and our lives. By this understanding, we come to appreciate our identity as image-bearers created for relationship with the Creator, embracing the call to live out our divine purpose in both spirit and truth.

In all your earthly endeavors, no matter their scale, you are persistently reminded of your humble beginnings. Are you filled with pride and quick to anger? Reflect on the origins of this fury. Is it a lack of reverence? Do you resent the reminder of your lowly creation? Do you feel anger rise in an instant? Do you strive to articulate your pain in harsher terms than what you have encountered? Lower your gaze, and your ire will dissipate. Consider the earth, which indicates that you, as one created from it, are of humble origin. God's assertion was not that you are merely from the earth, but that you are made in His image. How much more deserving of respect is humanity, imbued with a soul, compared to the ground beneath us! I view the earth as a revered mother; thus being born of a humble lineage is not disgraceful, but noble, as it is through the soul that I have life. He who intended to belittle me in his ignorance rather honors my existence. I understand my own nature, my origins, and this understanding inhibits my anger. Let the earth serve as a constant reminder of our nature! Anytime you feel compelled by passion, remember your formation; recognizing your roots will subdue the chaos within you. “For dust you are, and to dust you shall return.” Remember that these elements, alive with blood today, will soon fade away, and the bodily desires will vanish, as our flesh returns to the earth. This awareness of our nature should encourage us to forsake vice. “God formed man from the dust of the ground.” This profound humbling is a reminder aligned with our essence. Had the Scriptures suggested, “God fashioned man from the heavens,” how might we remember our true nature? The evidence of our fragility lies literally beneath our feet. Incline yourself towards the earth and recognize your creation is connected to it and the lower aspects within you. What entity in the universe is more pitiful than ourselves? What could bring humiliation greater than our own actions? Have you seen a proud individual adorned in vibrant garments, flaunting a resplendent ring, parading in silks, surrounded by servants, his long fiery locks flowing? Have you not witnessed them at lavish feasts, receiving accolades from all quarters, with some rising, others approaching, some accompanying, and others ensuring order? When you observe rulers with heralds proclaiming their arrival, do not let the fear of their power unsettle you. Consider too the fates of those consigned to fear or demise; do not allow your imagination to override your reason. Remember that God formed man from the dust of the earth. Should it differ, despair, for if such men are indeed composed of dust, merely regard them as insignificant. “And God formed man.” The word “formed” does not convey God’s complete action toward humanity. Did He not sculpt as one shapes clay or casts metal? However, the forming of a statue or mold captures only the exterior. Each statue conveys a particular essence; a warrior’s statue exudes bravery, while a bronze likeness of a woman embodies femininity, each striving to mirror intrinsic qualities. God's formation of man diverges entirely; He shaped us from within, orchestrating our internal organs with divine precision. If we explored our human structure in detail, we would witness the Divine wisdom exemplified within us, for humanity represents a microcosm—a term aptly bestowed. Numerous studies have been dedicated to analyzing this subject; medical practitioners exploring physiology and educators on bodily proportions affirm God’s meticulous handiwork in our formation. What words suffice to express the depth encapsulated in that simple term, “He formed”? As for the visible world, you already possess the knowledge. God fashioned humanity upright, granting us a stature that distinguishes us from other creatures. Why is this? Because He sought to endow us with unique capabilities. All other creatures are merely beasts, and their physical form reflects their purpose. While animals are molded to feed at ground level, gazing downward, driven by their instincts, humanity stands tall, oriented towards our heavenly kin, with our visions directed not at the earth but upward. So, act in accordance with your nature. Set your sights not on earthly pursuits but on heavenly aspirations, for Christ resides there. “If then you were raised with Christ, seek those things which are above, where Christ is” (Col. 3:1). This very formation elucidates the purpose for which you were created. You exist to behold God, not to crawl upon the earth, not to indulge as the beasts do, but to prepare your spirit for eternal life. This is why “a wise man’s eyes are in his head” (Ecclesiastes 2:14) as the wise teacher notes. Who lacks sight? “In the head” implies the pursuit of elevated thoughts. Conversely, those who focus solely on the mundane have their sights set on material concerns. The shape of the eye is rounded, elevated upon the neck, not sunk into the shoulders—an indication of dignity. Our two forward-facing eyes enhance our vision; having one eye is insufficient, for dual perceptions enhance clarity, compensating for any dysfunction one may endure. Consider how vision from both is more intense; should one gaze falter, the other compensates. This is evident as older individuals struggle to see nearby objects—an impairment of bifurcated vision. Where vision converges, clarity increases, and how much protection we have surrounding our eyes! There’s a layer of protection that is light and transparent to ensure unobscured sight. An inner shell, paired with an outer barrier, safeguards the pupil while allowing for visual clarity. Eyelids act as shields, falling into place at the hint of danger, ensuring the pupil remains guarded. Each of our organs has been designed with excellence in mind. The eye, shielded by the eyelid, seeks protection from the elements, flanked by eyelashes that prevent debris from impairing vision. Such guardianship around the eye, created by eyelashes, enhances both appearance and functionality. The brow above serves as a guidance system, directing the gaze straightforward. When you wish to look afar and shield your eyes with your hand, it is in order to maintain focus and clarity of sight. With your hand's assistance, the gaze finds its rightful direction. Eyebrows not only guide vision but also divert sweat away so it doesn’t impair sight. This is why they serve as protective boundaries. No gardener has crafted a fence as skillfully as the Lord has designed the eyebrows to shield the eyes, placing them equidistant from the nose, directing perspiration away efficiently, so cultivating one’s ‘vineyard’ remains uninterrupted while vital functions continue unobstructed. If we were to discuss in detail the divine artistry of our internal design, we would need more than a day. But even one instance can sufficiently illustrate the broader picture. Now let us proceed in prayer on our urgent journey, that we may return safely and fulfill our remaining obligations through the grace of the Lord who has fashioned us in His kindness, to whom be the glory forever. Amen.

Though God shaped mankind from the soil, and His ministers are like flames of fire (Hebrews 1:7), within humanity lies the capacity to perceive and understand their Creator. For He has breathed His spirit into us, imparting a portion of His grace, enabling mankind to recognize the divine. Mankind is made in the likeness of the Creator, esteemed beyond the heavens, above the sun, and all celestial bodies. For what heaven embodies “the likeness of the Most High God”? What reflection of God do the sun, moon, or stars possess? They are given bodies that are not only material but also unthinking; they lack reason, autonomy, and independent will, existing instead as servants to the laws of nature, bound to orbit eternally around the same focal point.

They assert that since God first shaped man from the earth and then breathed life into him, the flesh is of greater importance than the soul, which came to inhabit the pre-existing body. They claim that the soul was intended for the body to ensure that it would not be a lifeless entity. Furthermore, the Gospel indicates that the soul is more vital than food, while the body is likened to clothing (Matthew 6:25). Thus, while clothing and food exist for the soul and body, it is not the case that the bodies were created solely for clothing; instead, clothing was devised after the creation of the body. Consequently, it is evident that neither view—the belief that souls existed in a separate state before life nor the notion that they were created after the body—can be accepted without critique. A thorough examination of these perspectives and the inconsistencies inherent within them would be a lengthy undertaking. Therefore, upon briefly contemplating each opinion, it is crucial to revisit the primary assumption.

Proponents of the first view, claiming that souls have a different existence prior to earthly existence, appear to adhere to the myths of soul transmigration. Scrutinizing their stance leads one to observe that it resembles the utterances attributed to certain ancient philosophers who claimed to have inhabited various forms of life. In my estimation, anyone asserting such a notion has strayed from truth. The idea that a single soul may inhabit multiple bodies evokes thoughts of nonsensical creatures devoid of reason. This absurdity stems directly from the concept of pre-existing souls; such a premise inevitably leads to increasingly irrational conclusions. If a soul, through vice, deviates from a higher existence and, having tasted the material condition, steps into humanity, it becomes evident that earthly life, in comparison to eternal existence, is enmeshed in emotional turmoil. Thus, a soul enclosed in the corporeal realm, with abundant opportunities for sinful actions, must surely become more corrupted and prone to passions. The soul, by experiencing its passions, resembles the irrational creatures of the world. Once a soul embarks on a journey of vice, even in a silent state, it does not cease its descent into evil. For halting in wickedness signifies the beginning of a pursuit of virtue, an endeavor impossible for the unthinking.

This reasoning, although distanced from the truth, arrives at a systematic series of absurdities. The flawed doctrine it yields is composed of confused notions, suggesting that once a soul has engaged with a higher existence, it cannot stop its decline into vice. It will, through an inclination toward passions, inevitably regress further, transitioning from a rational to an irrational state, finally culminating in the insensibility akin to plants. The trajectory ends in complete annihilation, rendering it impossible for the soul to revert to a better state. In turn, they propose a narrative wherein a soul arises from a plant to attain humanity, subsequently asserting that plant life possesses a superiority over incorporeal existence. Their argument can only lead to the conclusion that descending into vice is natural, thus implying that the soul's degradation is fundamental. As such, they must either eternally confine the soul in insensibility or attempt to raise it to human life while asserting that plant existence is superior.

Consequently, the belief that souls exist independently prior to corporeal life and are joined with bodies due to vice lacks both a coherent origin and a logical conclusion. Similarly, the reasoning put forth by those who deem the soul later than the body is intrinsically flawed. Our understanding should aspire to the truth, navigating a middle path between these views; it is inappropriate to adopt the pagan misconception that souls traverse the universe and, burdened by vice, fall to earth due to their inability to keep pace with the Divine. Moreover, we should not suggest that humanity was initially a mere sculpture, with the soul fashioned for that form, for that would diminish the value of intelligent beings in comparison to transient creations. Since mankind, comprised of both soul and body, is a singular entity, we ought to affirm a shared origin for both, denying any claim that one precedes the other in worth. Rather, we assert that God, through His omniscient power, initiated the complete manifestation of human nature, as supported by Scripture, which declares God's foreknowledge (Dan. 13:42).

While creating each component of humanity, no preference is granted to one over the other; the essence of man is neither divided by time nor contradicts itself. Following the apostolic teaching, human nature presents itself as dual; one aspect visible, the other concealed (1 Pet. 3:4). If one aspect pre-existed while the other did not, it would imply an inadequacy in the Creator's ability to produce all simultaneously. Just as nature encapsulated within a seed contains everything necessary for its full expression, so does the divine power within humans bring forth their development without external interference. Therefore, it is unjust to propose that the soul exists prior to the body, or vice versa; rather, both originate together, established by God's intended design and the natural process of birth. Just as one cannot perceive the differentiation among bodily components before their formation, the properties of the soul remain hidden until they spring into action.

Just as the all-encompassing universe forms intricate structures and functions through inherent forces, the soul’s presence, while invisible at times, is always intrinsic to the being it animates. The rational and active essence is inherently present even if not always manifestly observable. Thus, as a person matures, the development of their soul aligns with their bodily growth, flourishing in accordance with their age and experiences. Upon the formation of the body, the soul contains inherent potential, which unfolds progressively, just as a seed germinates and eventually produces fruit. When observing one’s being, it becomes evident how intrinsic life and vitality manifest through warmth and movement, distinguishing the living from the dead. Properties like warmth and activity affirm the existence of life, whereas coolness and stillness signify inactivity or death. By recognizing both warmth and activity within the discourse, we conclude that the essence discussed is inherently alive.

In the same way that we do not merely label our physical form by its constituent parts, we must not think of the soul solely through its actions, which grow and develop as one matures. Observing oneself, one can comprehend the soul's functions and its essential involvement in the formation of the entirety of human nature. Therefore, it is clear that what is alive and animated cannot be equated with the lifeless or inanimate.

Ultimately, the essence drawn from the living gives rise to something animated and capable. The core of living entities remains vibrant, hidden within, and reflects the living essence of the divine design. Hence, the environment nurtures this potential without imposing any external forces, showcasing only the inherent power contained within. Nature’s design reveals life’s development, illustrating the great wisdom behind creation, fostering growth, and allowing beings to flourish in their intended fullness.

Moses declares, “And God created man,” stating, “and took dust from the ground and breathed into his nostrils the breath of life, and man became a living soul” (Gen. 2:7). It is important to emphasize that this breath does not signify a mere release of air from the mouth, as God is incorporeal, simple, and without complexity; rather, it represents the very essence of the soul, a Spirit endowed with reason. Thus, Moses describes this in the account of creation. Similarly, he relays information in the laws; when referring to an unrestrained wife who shall be unburdened by a blow (Ex. 21:22), he states that the child is first developed in the womb and then receives a soul (Ex. 21:23). This does not imply that the soul is introduced from outside or is generated from seed, but follows the divine order which God established within human nature from the beginning. This truth is also affirmed by the steadfast Job before his Creator, who states, “Remember that thou hast made me as clay; and wilt thou bring me into dust again? Hast thou not poured me out as milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour; and thy visitation hath preserved my spirit” (Job 10:9-12).

I reflect on God's hands—not as physical appendages, but as manifestations of His creative might. According to the folly of the Syrian heretic Abdeus, the incorporeal and incomprehensible essence of humanity is not complex, but rather singular, formless, lacking image, and enfolding all within itself. Nonetheless, we recall the account given by Moses, who relays that God took dust from the earth and formed man. Upon contemplating the implications of Scripture, I am convinced that the Lord of all had a distinct intention regarding the formation of human nature. The esteemed prophet Moses confirms this, asserting that the Lord created man through His word and with His hands. I perceive this not as a mere act of creation but as a purposeful design and intent. Here, the act of hands signifies not just the formation of human flesh but represents a greater deliberation concerning creation. Just as one who intends to create a fetus must first call upon the human body formed from the earth, so human nature adheres to those principles that have been established from the outset within its very nature. Hence, a man desiring to create a fetus will first utilize the body that has emerged from the earth, allowing the clay to be transformed into flesh, blood, skin, fat, sinews, veins, arteries, brain, and marrow—the foundational components of the skeletal structure.

Both are the result of one Divine Father, and both have mothers who are virgins; each is the Son of God—yet Adam is merely a created being, while Christ shares the same essence as the Father, truly God and Creator by nature.

Why would God choose to create man from something so insubstantial as dust? There are two reasons for this: first, to humble and confound the devil, provoking him to envy and distress at the sight of such a fragile being receiving the celestial glory from which he had fallen; second, so that humanity, aware of its own frailty, might guard against the temptation of pride.

The Almighty spoke a singular word to summon forth the earth, the heavens, the celestial bodies, and an abundance of flora and fauna; yet the creation of man involved internal dialogue followed by physical action—first the forming of the body, then the impartation of life through the breath of life. Consequently, the inherent dignity of the human body surpasses that of all other physical forms, while the soul holds a higher status than the souls of animals, which are produced from the earth by God's decree (Gen. 1:24). However, the genesis of humanity can be traced back to the dust. This concept should serve as a perpetual source of humility for us. The soul, evidenced by the first visible action acknowledging its presence in man, is referred to as the breath of life; its inspiration is associated with man’s face, which acts as a mirror reflecting the soul's character, movements, and emotions. The entirety of man is declared a living soul because, with the union of soul and body, he becomes a composite being where the soul prevails.

The body is regarded as the dwelling of the soul, its attire, and its instrument. This conception is affirmed by both Holy Scriptures and the teachings of the Church Fathers. The two eminent Apostles referred to it as their tent (2 Pet. 1:13, 14; 2 Cor. 5:1-4 in the Russian translation). The body is both the attire and instrument of the soul. The Venerable Macarius the Great remarked that the soul is enveloped and clothed by the members of the body, while St. John Damascene stated that the soul operates through the organic body, granting it life, growth, sensation, and reproductive power, utilizing it as a tool. This understanding of the soul's relationship to the body arises naturally from our lived experience and perceptions. Contrary to this, pagans held the erroneous belief that the human soul is a fragment of the Divine, a notion laden with blasphemy. It is prudent to address this misconception to safeguard our brethren, for many in contemporary society, having read in Genesis that God breathed life into man, mistakenly surmise that the human soul is divine in nature. However, Holy Scripture clearly affirms that man is entirely a creation of God (Gen. 1:27; Matt. 19:4). “Thy hands have made me and fashioned me” (Psalm 118:73)—this intelligent being appeals to his Creator through the prompting of the Holy Spirit, the only one capable of enlightening man about his origin and the likeness of that origin. This prayerful cry—an appeal from the soul for itself and its body—does not solely originate from the body. The Orthodox Eastern Church acknowledges mankind as being created in both soul and body, yet capable, through both, of partaking in the Divine Nature and becoming divine by grace.

Venerable Macarius the Great extols the immense goodness of God, who bestows Himself upon the faithful, enabling them to eventually inherit God and allowing Him to dwell within the human body, transforming it into a fitting abode for Himself. Just as God fashioned the heavens and the earth for mankind, He created both the body and soul of man to be His dwelling, so that He might reside and find rest within the body, akin to a cherished bride—namely, the beloved soul made in His image. The Apostle asserts, “I betrothed you to one husband, to present a pure virgin to Christ” (2 Corinthians 11:2). Again, Scripture states: “We are His house” (Heb. 3:6). Just as a person carefully gathers valuable treasures within their home, so does the Lord collect and store heavenly spiritual riches within His house—soul and body. Those lacking true wisdom have struggled to grasp the subtle nature of the soul or articulate its existence, except for those to whom the Holy Spirit has granted understanding and precise knowledge. You ponder, contemplate, listen, and discern that He is God, while she is not; He is Lord, while she is servant; He is Creator, while she is creature; there is no similarity between His essence and hers. Yet, in His boundless, incomprehensible love and goodness, God has chosen this very intelligent, precious, and beautiful creature to serve as His dwelling, as Scripture states: “That we might be a kind of firstfruits of His creatures” (James 1:18), designated for His wisdom, His message, His dwelling, and a pure bride. St. John Damascene, in his work “The Exact Exposition of the Orthodox Faith,” compiled the teachings of renowned Church Fathers on Christian Theology. He cites the views of St. Gregory the Theologian, St. Athanasius the Great, St. Basil the Great, St. Maximus the Confessor, among other esteemed Teachers of the Church. St. John affirms that God created the nature understood by the mind, namely, angels and the hosts of heaven, whose essence is undoubtedly immaterial and incorporeal in relation to physical matter. For only the Godhead, in the strictest sense, is immaterial and incorporeal. God also fashioned the material realm—heaven, earth, and all that exists within them. The first nature He made was closest to Himself, for the sensible and intelligible beings are near to God; the latter, being subject to the senses, were created distant from Him. However, in His wisdom, God intended to create an entity that unified these two natures, showcasing the Creator's boundless generosity, a union of the visible and invisible.

Thus, from both visible and invisible creation, God shaped man in His own image and likeness, forming his body from the earth and imparting a rational and intelligent soul through His breath. Body and soul were brought into existence simultaneously. God created man pure, upright, inherently good, untouched by sorrow or worry, resplendent with all virtues, and rich in divine grace, akin to a second world—a small microcosm, resembling an angel in worship of God. He was created as an amalgamation of two natures, capable of perceiving the visible yet mystifying the invisible, a being governed by reason, a ruler over all creation on earth, submissive to the Supreme King, transcending earthly and celestial realms, both temporal and immortal, perceivable and comprehensible to the intellect, interweaving the great with the humble; created as both spirit and flesh simultaneously—spirit to receive grace, flesh to guard against pride—spirit to endure and glorify the Benefactor, and flesh to suffer, ensuring that in times of tribulation, it does not become self-important, maintaining humility. Created as a living being, placed in this present life yet destined for eternal existence—a profound mystery—a creature designed for communion with God, partaking in divine illumination without being transmuted into the Divine Essence. The echo of God’s presence in the re-creation of man elucidates the fragrance of divine involvement in the inception of the human soul. Our Savior, Jesus Christ, having fulfilled our redemption and preparing humanity to receive the Holy Spirit, as explained by Blessed Theophylact of Bulgaria, manifested Himself among His disciples post-resurrection, breathed upon them, and declared, “Receive the Holy Spirit” (John 20:22). Shortly thereafter, the Holy Spirit descended upon them with a sound from heaven, like a mighty rushing wind (Acts 2:2). This subsequent outpouring underscores that a similar descent of the Holy Spirit occurred during the initial breath. Abundant divine grace was bestowed upon the original soul at its creation; the primal soul existed as vibrant, animated, enlightened, and governed by the Holy Spirit. This is convincingly evidenced by the events following the creation of the first man. St. Macarius the Great observed that just as the Spirit worked within the Prophets, teaching and illuminating them, so too was the first man, Adam, shaped by the Spirit’s influence. In Hebrew, the term “Adam” signifies “man” in a general sense. Whenever he desired, the divine presence was with him, imparting wisdom... All was in harmony with the Word, and as long as he adhered to the commandments, he was a friend of God.

The physical form of man is crafted from the earth, enabling him to gain intimate knowledge of the creatures beneath him and maintain a close relationship with his dominion. This material, shaped by the hands of the Creator, is pure, perfect, and strong, equipping the first man with immense power to influence the visible realm, a stark contrast to the frailty that now ensnares humanity in the created world. The foundation upon which this formidable being is built is akin to clay, with the Creator illustrated as a potter, symbolizing both His omnipotence and the creature's relative smallness, no matter its apparent grandeur, as explained to the Prophet Jeremiah (Jeremiah 18:2-6). Contemplating the humble origins of humanity should serve as a continual reminder of humility for both earthly and heavenly beings. God breathes into man a soul, which should not simply be viewed as divinae particulam aurae—a fragment of divine breath—as conceived by the Gentiles. The living soul of humanity is distinct from God's life-giving Spirit (1 Cor. 15:45). This divine inspiration signifies merely the inception of existence and a type of being that sets it apart from those souls created by the Word of God beforehand. This act of creation is primarily linked to the visage of man, regarded as the site of sensory experiences and a reflection of the soul. The soul is identified as breath from the moment its presence is felt, and, following a composite translation of the Hebrew term, it is known as "the breath of lives," for humanity embodies the essence of plant, animal, and angelic life, as well as temporal and eternal existence, existing in the image of both the world and God. Thus, as man becomes a living being, the fusion of soul and body renders him a singular entity, categorized within the realm of animals. The account of the first man's creation offers parallels to Jesus Christ. The Apostle Paul refers to Adam as a type of the coming one (Rom. 5:14), contrasting him with Christ, whom he designates as the last Adam and the second man (1 Cor. 15:45, 47). Therefore, the first Adam serves as a foreshadowing of the second. The first Adam derives from the primordial essence of creation, while the second is draped in a fleshly form, marked by the suffering of blood (Rev. 19:13). In terms of origin and worth, neither Adam possessed a father other than God. The body of the first Adam was formed from the purest clay, created during the preceding days of the world’s formation; correspondingly, the flesh of the Second Adam was crafted from the immaculate seed of a woman, taken from all of humanity, purified throughout the eras leading to the new creation. The formation of the first Adam involved God breathing life into lifeless earth, while the Incarnation of the Son of God was fulfilled by the action of the Holy Spirit through the overshadowing of the Most High (Luke 1:35), through which the eternal Word of God entered the untouched womb of the Virgin Mary. Thus, the first man became a living being, while the Last Adam transformed into a life-giving Spirit. The first reflects the image and likeness of God, while the last embodies the radiance of the Father’s glory and is the exact representation of His nature (Hebrews 1:3).

This life is illustrated by man's capacity to draw in and expel the air essential for existence. "And man became a living soul," indicating that he became a vital, animated creature. The terms "breath of life" and "living soul" are used in Scripture not exclusively for humanity but are also attributed to other animals. For example, concerning the flood, it is stated: "and all that have the breath of life, and all that are on dry land, shall die" (Genesis 7:22). The creation narrative also refers to "souls of life" in relation to fish, birds, and land animals (Genesis 1:20, 21, 24, 30). However, this does not imply that humanity possesses a soul of the same essence as that of animals, nor that the biblical writer equates the essence of the human soul merely with animal breath. The fundamental distinction between human and animal souls is not only marked by the superiority of humans, who are endowed with reason and freedom, but is also evident in the description of their creation: all other animals are called into being by a single Divine command, a word sufficient for the soul to arise alongside the body. Furthermore, the phrases "let the waters teem with living creatures" (Genesis 1:20) and "let the earth bring forth the living creature" (Genesis 1:24) demonstrate that animal souls are generated by God's omnipotence from the very materials of their bodily composition, as the Spirit of God introduced the potential for life—both vegetable and animal—into creation at its inception. In contrast, while man's body is formed from the earth, his soul is directly created by God without any involvement from natural elements, indicating a nature that is distinct from that of animals and their souls. The manner of his soul's origin reflects its divine likeness and its calling for an intimate relationship with God, its Creator. Yet, we should not overstate the honor of the human soul by claiming that it is merely a fragment of the divine essence allocated to man, echoing pagan interpretations of it as "a piece of God's breath." This notion not only conflicts with the idea of God’s simplicity, which is free from all complexity and division but also contradicts the clear teaching that humanity as a whole is brought into existence by God through the act of creation: "Let us make man in our image, after our likeness" (Genesis 1:26), as the Lord decreed. Consequently, "God created man in His own image; in the image of God created He him" (Genesis 1:27). Following this, Scripture recounts the circumstances of Adam's existence.