Nathaniel Lardner · 1 of 2

An Essay on the Mosaic Account of the Creation and Fall of Man.

THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties, than that which relates to man. And some learned Jews, as well as Origen, and others among Christians, have supposed the account before us, not to be a history, but an allegory. The present prevailing opinion is, that what relates to man is fact. And it is argued, that, as the true character of Moses is that of an historian, it would be unbecoming his judgment and exactness, to insert an allegory in the midst of historical facts, without giving any intimation of it.

I shall take the account in the literal sense, and shall go over it under these several heads or divisions. 1. The formation of man. 2. the trial, upon which he was put in paradise. 3. the temptation he met with. 4. his transgression. 5. the consequences of that, with the sentence passed by God upon the tempter, and upon the transgressors, our first parents.

1. The first thing in order is the creation of man. For with that I begin, not intending to survey the other works of God, before made.

Gen. i. 26. And God said: Let us make man, in our image, after our likeness. And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth on the earth. 27. So God created man in his own image: in the image of God created he him, male and female created he them.

This may be reckoned a summary account of the creation of man, which is more largely and particularly related again in the next chapter.

And God said: Let us make man, in our image, after our likeness.

It is common for Christians to say, that here is a proof of a Trinity of persons in the unity of the Godhead. To which others answer, that the Jews never understood these expressions after this manner, who always believed one God, and that God to be one person only, except when they fell into gross idolatry, after the manner of their Heathen neighbours. And many learned Christians are clearly of opinion, that the doctrine of the Trinity was not revealed in the Old Testament.

These interpreters therefore suppose, that the stile common to Princes, and great men, who often speak in the plural number, is here ascribed to God. Nor need the consultation, here represented, be supposed to be between equals. But God may be rather supposed to declare his mind to his angels, as counsellors. Nor will it be an invincible objection, that in this history there is no notice taken of the creation of angels. For there follow expressions, which may be reckoned to imply their existence, and their dignity, and that they were not unknown to man.

But indeed we need not to suppose any real discourse or consultation at all. The meaning is no more than this. “All other things being made, God proceeded to the creation of man: or, he purposed now, at the conclusion, to make man.” And it may be reckoned probable, that Moses introduced God, in this peculiar manner, deliberating and consulting upon the creation of man, to intimate thereby, that he is the chief of the works of God, which are here described. Or, in other words, according to Patrick upon v. 26. “God not only reserved man for the last of his works, but does, as it were, advise, and consult, or deliberate about his production: the better to represent the dignity of man, and that he was made with admirable wisdom and prudence."

It is here also worthy to be observed, that according to the account of Moses, a different method was taken in forming man, from that, in which other animals were were formed. Ver. 20. And God said: Let the waters bring forth abundantly the moving creature that has life. And afterwards v. 24. And God said: Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth. They were produced by the Divine power, and command. But God is represented, as making man himself, immediately, to denote his dignity, and superior prerogative above the rest of the creatures.

Still at v. 26. And God said: Let us make man in our image, after our likeness. By which twofold expression, it is likely, one and the same thing is intended. For when the result or execution of this deliberation and purpose is described and related, it is in this manner: v. 27. So God created man in his own image: in the image of God created he him.

What is the image, or likeness of God, intended by Moses, is not clear, because he has not distinctly expressed it and we may now conjecture things, which were not in the mind of the writer. Nevertheless I think, the coherence leads us to understand hereby, as somewhat suitable to the mind of Moses, dominion over the rest of the creatures of this earth, together with that reason and understanding, which is a main part of the superiority of the human nature above brute creatures, and qualifies man to rule over them, and subdue them, and make them subservient to his own use and benefit. So are the words of this 26 v. And God said: Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth on the earth. And the eminence of man is thus described Job xxxv. 11. He teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven.