THE NATURE
MAN
12
OF
3.
AN EXAMINATION OF PART OF THE TEACHING OF SCRIPTURE AS TO THE NATURE OF MAN.
The explicit testimony that many parts of the New Testament give to the literal accuracy of the record of the
creation of man, makes it impossible for the followers of Christ to accept the many theories which are in circulation
that have as common ground a denial of the historic accuracy of Genesis 1 and 2.
One of the most important aspects of the subject we are considering is the realisation of the place man occupies
in the purpose of God. When we reach the record of the sixth day in Genesis 1, we read of a transaction that is in
marked contrast with the whole of the previous account of creation. The creation of the first heaven and earth, the
calling forth of light, the fashioning of the present heavens, the placing of the sun and the moon in their respective
spheres, the creation of vegetable and animal life, all go forward at the fiat of the Creator; but the close of the fifth
day introduces a marked change. A pause comes in the work. We read of a conference, and the first revelation of
the nature of the Godhead is given.
`And God said, Let us make man in our image'.
The creation of man and the purpose of God are intimately associated. Man is created in the image of God and
after His likeness. Christ is the Image of God (Col. 1:15). The creation of man in God's image does not indicate
resemblance in the sense of physical likeness, but in the sense of Romans 5:14, `Adam ... who is the figure (or type)
of Him that was to come'.
The likeness seems to be associated with dominion, and this element of rule for God is given a large place in the
typical character of Adam. We have it in Psalm 8, in Hebrews 2, in 1 Corinthians 15, and it is alluded to in other
places.
Another matter of importance which we learn from Psalm 8 and Hebrews 2 is that Adam was made, `for a little,
lower than (inferior to) the angels'. Subsequent revelation shows that the intention of God was that Adam and his
seed should at some future time be raised above angels. Luke 3 tells us that Adam was the son of God; at one end of
the genealogy is `Jesus the beloved Son', at the other, Adam (Luke 3:22,23 and 38).
Genesis 2:4-25 supplements the account of Genesis 1, giving us fuller details of the formation both of Adam
himself and of Eve. `And the LORD God formed man of the dust of the ground'. Man shares with the rest of the
animal creation an earthly origin - `of the earth, earthy'.
There is however a difference to be observed.
`And (He) breathed into his nostrils the breath of life'. This expression, a translation of neshamah, occurs 24
times in the Old Testament. These references are set out and examined in The Berean Expositor Vol. 19, pp. 66-69,
and the conclusion arrived at from their consideration is that this `breath of life' belongs only to God and to man,
and not to the lower orders of creation. Man is separated from the rest of creation. He is, for a little, lower than the
angels. He is in possession of the `breath of life', a gift not possessed by any other creature on the earth. He is in
the image and likeness of God.
The characteristics in which man is allied to the existing creation are expressed in the third statement - `And
man became a living soul' (Gen. 2:7). Tradition has it that this implies the immortality of the soul. Scripture
declares that it indicates that Adam, as created, was non-spiritual.
` ... The first man Adam was made a living soul ... that was not first which is spiritual, but that which is natural'
(1 Cor. 15:45,46).
The point of the argument here is blunted by the translation. Our language possesses the two words, `spirit' and
`spiritual', but not the words `soul' and `soulish'. Now the word translated `natural' is rightly `soulical' if such a
word could be permitted. All that Adam was and could give to his descendants was soulish and earthy; the Lord
Jesus alone, as the last Adam and the second Man, can give spiritual and heavenly enduements. The words, `man