And when we consider the vast possibilities, involved in the creation of such a being,—able to act right or wrong, and therefore able, if he wishes, to act in opposition to the will of his Maker, thus bringing sin into the world with all its consequent miseries,—it seems only suitable that such a momentous step should have been taken with apparent deliberation and in a manner different from all the others.
And it explains why no such expression as after its kind, which is so frequently used of plants and animals, is ever applied to man; for he is not one of a kind in the same sense. Each man is unique, a separate personal being, distinct from all else in the world, and not (like a tree for instance) merely one example of a certain way in which molecules may be grouped.
It also explains why man (unlike plants, animals, etc.) is not said to have been created good. For goodness in a free being must include moral goodness, or righteousness; and, as explained in [Chapter VI.], man could not have been created righteous. He might have been created perfect, like a machine, or innocent, like a child, but to be righteous requires his own co-operation, his freely choosing to act right, though he might act wrong. No doubt he was made in a condition perfectly suited for the exercise of his free choice; but this seems included in God's final approval of the whole creation that it was all very good.
Thirdly we are told that man (and man alone) was created in the image of God. And once more the narrative is quite correct; for that which distinguishes man from the rest of creation is his free will, to which we have just alluded. And that which distinguishes God's action from all natural forces is also His freedom, ([Chapter I.]). So it is perfectly true to say that man was created in the image of God, since the special attribute which separates him from all else on this planet is precisely the attribute of God Himself.
And here we may notice in passing, that though God intended man to be both in His image and likeness; He only created him in His image (vv. 26, 27). And the reason is probably that while image means resemblance in nature (possessing free will, etc.), likeness means resemblance in character[23] (always acting right). Therefore, of course, though God wished man to be both in His image and likeness, He could only create him in His image; the other point, that of likeness in character, depending (as just said) on the free will of the man himself.
[23] The Hebrew word appears to be sometimes used in this sense. E.g., Ps. 58. 4; Isa. 13. 4. In one brief reference in Gen. 5. 1-2, when speaking of Adam, likeness is used where we should have expected image; though even here it is not said that man was created in God's likeness, but merely that he was so made.
The fourth, and last point is that though the writer assigns to man this unique position, he does not give him, as we might have expected, a day to himself, but connects him with land animals, as both appearing on the sixth day. And this also seems correct, for in spite of his immense superiority, man, in his physical nature, is closely connected with animals. Therefore the writer appropriately uses both words, made and created, in regard to him. The former shows that in one respect (as to his body) he was evolved like the rest of nature; the latter, that in another respect (as to his spirit) he was essentially distinct.
(C.) Conclusion.
We have now discussed the narrative at some length, and (omitting details) it shows three great periods of life. Each of these has a leading characteristic; that of the third day being vegetation; that of the fifth day fishes and birds, special mention being made of great sea-monsters; and that of the sixth day land animals, and at its close man. And though these groups overlap to a large extent, yet speaking broadly, the three periods in Geology have much the same characteristics. The Primary is distinguished by its vegetation (e.g., the coal beds); the Secondary by its saurians, or great sea-monsters; and the Tertiary by its land animals, and at its close (now often called the Quaternary) by man. The harmony between the two is, to say the least, remarkable.