controversial articles on this subject. The dispensational place of the creation of man is

our more immediate concern. If we accept the rendering, "In the likeness of Our image,"

the first question that seems to demand an answer is, To what does this image refer? If

we take the expression to have reference to the attributes of God, it hardly seems possible

to draw a line and say, "From this point the likeness ceases." Man as created was neither

Omnipotent, Omniscient, nor holy. The fact that man after the fall is spoken of as being

the image and likeness of God (Gen. 9: 6; I Cor. 11: 7; James 3: 9), shows that we are

not to look for the likeness on the moral plane. Yet it does appear a difficulty to think

that man, physically, is the image of God, Who is Spirit. We must give heed for a while

to the teaching of Scripture regarding Christ, and this will enable us to understand, at

least in some degree of clearness, the meaning of Gen. 1: 26.

Col. 1: 15, 16 ascribes the creation of all things visible and invisible to "the Son of His

(the Father's) love". It is written, "God is Spirit", "God, Whom no man hath seen, nor

can see", and therefore from the first moment of creation the creature has needed a

mediator. The supplemental title therefore, if we may use the expression, that follows in

Col. 1: 15, is that He Who is the image of the invisible God, is the firstborn of all

creation. II Cor. 4: 4, in a different context, speaks of "the gospel of the glory of Christ

Who is the image of God." If man therefore was made in the likeness of the image of

God, he was made in the likeness of Christ, for He is the image of God. This places man

upon the earth in a typical capacity. That the first man was a type of Christ is readily

seen from Scripture. Take for example I Cor. 15: 45-47, "The first man Adam was

made a living soul; the last Adam a life-giving spirit." "The first man is of the earth,

earthy; the second man is the Lord from heaven." The passage immediately goes on to

speak of the image of the earthy, and the image of the heavenly. There are some

honoured teachers who believe that the creation of man in Gen. 1: 26 refers to a totally

different person from the man who was made out of the dust of the earth as recorded in

Gen. 2: It is beyond question that the first man Adam is the one whose creation is

recorded in Gen. 1: 26, where the word "man" is in the Hebrew Adam. He is the first

Adam. I Cor. 15: 45 says that it is written, "the first man Adam was made a living soul,"

but this is not written in Gen. 1:, but in Gen. 2:, which links the two passages together.

Rom. 5: 14, under another aspect, tells us that Adam was a figure, or type, of Him that

was to come. In both cases the type is eclipsed by the antitype. The true and last Adam

is a bearer of glory and blessing that the first knew not of.

Something of the typical position of man is indicated in Gen. 1: 26 by the words, "let

them have dominion." Notice that the pronoun "them" is used four times. We are by no

means limited to one man and one woman in this passage, although actually only one

man and one woman were created. Mankind is viewed in this work of the sixth day, and

not the individual of the species. We are told that man, unlike the other orders of

creation, was created in the likeness of the image of God, that he was given dominion

over the fish, the fowl, the cattle, all the earth, and every creeping thing. In chapter 2:

we are told how God made man of the dust of the earth, and not only so, but when this

took place, "in the day, etc.," verse 4. Verse 4 commences the first of the eleven

generations that sub-divide the book of Genesis. "The generations of the heavens and the