In the Beginning: A Coptic Orthodox Commentary on Genesis 1

Executive Summary ✨

Genesis 1, the foundational chapter of the Bible, unveils the magnificent creation of the cosmos by the Triune God. This passage, central to Coptic Orthodox theology, establishes God as the sole Creator, distinct from and transcendent over His creation. From the initial void to the formation of light, land, sea, and living creatures, each act of creation reveals God’s wisdom, power, and love. This commentary delves into the spiritual significance of each verse, drawing upon Patristic wisdom, historical context, and scientific insights to illuminate the profound theological truths embedded within. Understanding Genesis 1 is crucial for grasping our relationship with God, creation, and our fellow human beings. It sets the stage for the entire biblical narrative, emphasizing the goodness of creation and humanity’s role as stewards of God’s handiwork.

Genesis 1, often referred to as “In the Beginning,” sets the stage for the entire biblical narrative. It is a profound revelation of God’s creative power, wisdom, and love. This commentary will explore the chapter verse by verse, drawing upon the rich tradition of Coptic Orthodox theology, Patristic insights, and modern understanding to illuminate the spiritual depth of this foundational text. This chapter lays the groundwork for our understanding of God, creation, and humanity’s place within it.

Commentary on Genesis 1:1-5

Genesis 1:1-2:
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם
(Bereshit bara Elohim et hashamayim ve’et ha’aretz. Veha’aretz hayetah tohu vavohu vechoshech al-penei tehom veruach Elohim merachefet al-penei hamayim.)
In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.

This opening statement is a powerful affirmation of God’s sovereignty and creative power. The Hebrew word “bara” (בָּרָא) signifies creation *ex nihilo* – out of nothing. This counters any notion of pre-existing matter independent of God. The “heavens and the earth” encompass the totality of creation, visible and invisible. The initial state of the earth as “without form and void” (תֹהוּ וָבֹהוּ) emphasizes the need for God’s ordering and structuring hand. The Spirit of God “hovering” (מְרַחֶפֶת) evokes a sense of nurturing and incubation, akin to a bird hovering over its nest, preparing for new life. St. Athanasius the Apostolic beautifully captures this in his writings: “God did not make creation out of necessity, but out of His exceeding goodness, that created things might participate in His being.” (Αθανάσιος Αλεξανδρείας, *Contra Gentes*, PG 25:12).

Spiritual Application: Reflect on God’s creative power and presence in your life. Even when things seem chaotic and formless, trust that the Spirit of God is present, preparing you for new beginnings. Seek His guidance to bring order and purpose to your life. Consider using a service from WordPress hosting to create an online space for sharing your reflections.

Genesis 1:3-5:
וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר׃ וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד
(Vayomer Elohim yehi or vayehi or. Vayar Elohim et-ha’or ki-tov vayavdel Elohim bein ha’or ubein hachoshech. Vayikra Elohim la’or yom ولachoshech kara laylah vayehi-erev vayehi-boker yom echad.)
And God said, “Let there be light,” and there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

The creation of light is the first act of divine differentiation, bringing order out of chaos. The phrase “Let there be light” (יְהִי אוֹר) demonstrates the power of God’s word. Light, in Scripture, is often associated with divine presence, knowledge, and goodness. God’s declaration that the light was “good” (כִּי־טוֹב) affirms the inherent goodness of creation. The separation of light and darkness establishes the fundamental duality of existence, but importantly, both are under God’s control. The phrase “evening and morning, the first day” establishes a cyclical pattern of time, grounding creation within a temporal framework. St. Basil the Great comments, “God made the light not to see with His eyes, but to illuminate creation.” (Βασίλειος Καισαρείας, *Hexaemeron*, Homily 1, PG 29:9).

Spiritual Application: Consider how you can bring light into the darkness of the world around you. This could involve acts of kindness, sharing the Gospel, or simply being a source of hope and encouragement to others. Reflect on areas of your life where you need God’s light to dispel darkness and bring clarity. Embrace the rhythm of evening and morning, making time for prayer and reflection at the beginning and end of each day.

Commentary on Genesis 1:6-8

Genesis 1:6-8:
וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי
(Vayomer Elohim yehi rakia betoch hamayim viyehi mavdil bein mayim lamayim. Vaya’as Elohim et-harakia vayavdel bein hamayim asher mitachat larakia uvein hamayim asher me’al larakia vayehi-chen. Vayikra Elohim larakia shamayim vayehi-erev vayehi-boker yom sheni.)
And God said, “Let there be an expanse in the midst of the waters, and let it separate the waters from the waters.” And God made the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. And God called the expanse Heaven. And there was evening and there was morning, the second day.

The creation of the expanse (רָקִיעַ, *raqia*), often translated as “firmament” or “sky,” separates the waters above from the waters below. This division creates a habitable space for life. Understanding the ancient cosmology is important here. The “waters above” were often understood as reservoirs of water held back by the firmament, providing rain. This act of separation continues the process of bringing order out of chaos. The naming of the expanse as “Heaven” (שָׁמָיִם) connects the earthly realm to the divine realm. St. Ephrem the Syrian comments, “The firmament is not merely a separating wall, but a proclamation of God’s glory.” (ܐܦܪܝܡ ܣܘܪܝܝܐ, *Commentary on Genesis*, 1.6).

Spiritual Application: Consider how you can create boundaries in your life to separate what is good and beneficial from what is harmful or distracting. This might involve setting limits on your time, your consumption of media, or your relationships. Remember that God’s creation is inherently good, and that the purpose of separation is to protect and nurture life.

Commentary on Genesis 1:9-13

Genesis 1:9-13:
וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי
(Vayomer Elohim yikkavu hamayim mitachat hashamayim el-makom echad veteira’eh hayabasha vayehi-chen. Vayikra Elohim layabasha eretz ulemikveh hamayim kara yamim vayar Elohim ki-tov. Vayomer Elohim tadshe ha’aretz deshe esev mazria zerah etz peri oseh peri lemino asher zar’o-vo al-ha’aretz vayehi-chen. Vatotze ha’aretz deshe esev mazria zerah leminehu veetz oseh-peri asher zar’o-vo leminehu vayar Elohim ki-tov. Vayehi-erev vayehi-boker yom shlishi.)
And God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. And God said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” And it was so. The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good. And there was evening and there was morning, the third day.

On the third day, God gathers the waters and reveals the dry land, creating distinct geographical features. The naming of the land as “Earth” (אֶרֶץ, *eretz*) and the waters as “Seas” (יַמִּים, *yamim*) further establishes order and differentiation. God then commands the earth to produce vegetation – plants yielding seed and fruit trees bearing fruit. This marks the beginning of life on earth and demonstrates God’s provision for sustenance. The phrase “each according to its kind” emphasizes the diversity and inherent stability of created species. St. Cyril of Alexandria emphasizes, “The Word, by His own power, brought forth all things into being, and He sustains them by His will.” (Κύριλλος Αλεξανδρείας, *Commentary on John*, 1.3).

Spiritual Application: Appreciate the beauty and diversity of God’s creation. Take time to connect with nature and recognize the abundance that God provides. Consider how you can be a steward of the earth, protecting its resources and promoting sustainable practices. Sow seeds of kindness, love, and compassion in your own life and in the lives of others.

The Significance of “Good” ✨

Throughout Genesis 1, God declares His creation “good” after each stage of its formation. This affirmation carries profound theological weight. It signifies that creation reflects God’s perfect will and purpose. Goodness is not merely an aesthetic quality but a reflection of the inherent order, harmony, and functionality of creation. It refutes any notion that creation is inherently evil or flawed. The repetition of “good” also underscores the importance of appreciating and valuing God’s creation.

• Intrinsic Value: Everything God created possesses intrinsic value, deserving of respect and care.
• Reflecting God’s Nature: Creation reveals aspects of God’s nature, such as His creativity, wisdom, and love.
• Rejecting Dualism: The affirmation of goodness counters dualistic views that separate the spiritual from the material.
• Stewardship Mandate: Recognizing the goodness of creation compels us to be responsible stewards of the earth.
• Hope and Redemption: Even in a fallen world, the inherent goodness of creation points to the possibility of redemption and restoration.
• Gratitude and Worship: The goodness of creation should inspire gratitude and worship towards the Creator.

Commentary on Genesis 1:14-19

Genesis 1:14-19:
וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃ וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃ וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ׃ וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי
(Vayomer Elohim yehi me’orot birkia hashamayim lehavdil bein hayom uvein hallailah vehayu le’otot ulemo’adim uleyamim veshanim. Vehayu lime’orot birkia hashamayim leha’ir al-ha’aretz vayehi-chen. Vaya’as Elohim et-shnei hama’orot hagdolim et-hama’or hagadol lememshelet hayom ve’et-hama’or hakaton lememshelet hallailah ve’et hakochavim. Vayitten otam Elohim birkia hashamayim leha’ir al-ha’aretz. Velimshol bayom uballailah ulehavdil bein ha’or uvein hachoshech vayar Elohim ki-tov. Vayehi-erev vayehi-boker yom revi’i.)
And God said, “Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years, and let them be lights in the expanse of the heavens to give light upon the earth.” And it was so. And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. And God set them in the expanse of the heavens to give light on the earth, to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. And there was evening and there was morning, the fourth day.

On the fourth day, God creates the sun, moon, and stars. These celestial bodies serve not only to illuminate the earth but also to mark time – “for signs and for seasons, and for days and years” (לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים). This establishes a cosmic calendar, providing a framework for human activity and religious observance. The sun and moon are designated as “rulers” (לְמֶמְשֶׁלֶת) of the day and night, respectively, highlighting their importance in regulating earthly rhythms. The inclusion of the stars emphasizes the vastness and complexity of God’s creation. St. John Chrysostom remarks, “Consider the heavens, the sun, the moon, and the countless stars; admire the wisdom of the Creator.” (Ἰωάννης Χρυσόστομος, *Homilies on Genesis*, 4.1).

Spiritual Application: Be mindful of the passage of time and use it wisely for God’s glory. Reflect on the changing seasons of your life and recognize God’s presence in each one. Look up at the stars and marvel at the immensity of God’s creation and His infinite power. Consider the importance of rhythms and routines in maintaining spiritual balance and discipline.

Commentary on Genesis 1:20-23

Genesis 1:20-23:
וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי
(Vayomer Elohim yishretzu hamayim sheretz nefesh chayah ve’of ye’ofef al-ha’aretz al-penei rekia hashamayim. Vayivra Elohim et-hataninim hagdolim ve’et kol-nefesh hachayah haromeset asher shartzu hamayim leminehem ve’et kol-of kanaf leminehu vayar Elohim ki-tov. Vayevarech otam Elohim lemor peru urevu umil’u et-hamayim bayamim veha’of yirev ba’aretz. Vayehi-erev vayehi-boker yom chamishi.)
And God said, “Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens.” So God created the great sea creatures and every living creature that moves, with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. And God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” And there was evening and there was morning, the fifth day.

On the fifth day, God creates aquatic life and birds. The command “Let the waters swarm with swarms of living creatures” (יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה) emphasizes the abundance and diversity of life in the sea. The creation of “great sea creatures” (הַתַּנִּינִם הַגְּדֹלִים), which can also be translated as “sea monsters,” acknowledges the existence of powerful and mysterious creatures. The creation of birds adds another dimension to the ecosystem, filling the sky with life. God blesses these creatures with the command to “Be fruitful and multiply” (פְּרוּ וּרְבוּ), highlighting the importance of procreation and the continuation of life. This is a vital concept in understanding [tags]. St. Gregory of Nyssa writes, “The blessing of increase is a gift from God, enabling life to flourish and fill the earth.” (Γρηγόριος Νύσσης, *On the Making of Man*, 17).

Spiritual Application: Appreciate the diversity and abundance of life around you. Recognize God’s blessing on all living creatures and strive to protect their habitats. Be fruitful in your own life, bearing spiritual fruit through acts of love, service, and devotion. Remember that multiplication is not merely a physical process but also a spiritual one, as we share our faith and invite others to experience God’s grace.

Commentary on Genesis 1:24-31

Genesis 1:24-31:
וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זֶרַע לָכֶם יִהְיֶה לְאָכְלָה׃ וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי
(Vayomer Elohim totze ha’aretz nefesh chayah leminah behemah varemes vechayto-eretz leminah vayehi-chen. Vaya’as Elohim et-chayat ha’aretz leminah ve’et-habehemah leminah ve’et kol-remes ha’adamah leminehu vayar Elohim ki-tov. Vayomer Elohim na’aseh adam betzalmenu kidmutenu veyirdu bidgat hayam uve’of hashamayim uvehabehemah ubechol-ha’aretz ubechol-haremes haromes al-ha’aretz. Vayivra Elohim et-ha’adam betzalmo betzelem Elohim bara oto zachar unekevah bara otam. Vayevarech otam Elohim vayomer lahem Elohim peru urevu umil’u et-ha’aretz vechivshuha urdu bidgat hayam uve’of hashamayim uvechol-chayah haromeset al-ha’aretz. Vayomer Elohim hinneh natati lachem et-kol-esev zorea zerah asher al-penei chol-ha’aretz ve’et-kol-haetz asher-bo peri-etz zorea zerah lachem yihyeh le’achlah. Ulchol-chayat ha’aretz ulchol-of hashamayim ulchol romes al-ha’aretz asher-bo nefesh chayah et-kol-yerek esev le’achlah vayehi-chen. Vayar Elohim et-kol-asher asah vehinneh-tov me’od vayehi-erev vayehi-boker yom hashishi.)
And God said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.” And it was so. And God made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good. Then 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 birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food. And to every beast of the earth and to every bird of the heavens and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.

On the sixth day, God creates land animals and, most significantly, humanity. The creation of land animals completes the terrestrial ecosystem. The phrase “Let us make man in our image, after our likeness” (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) is a profound statement about the unique relationship between God and humanity. This verse hints at the Trinity, as God speaks in the plural. Being created in God’s image means that humanity possesses rationality, morality, and spirituality, reflecting aspects of God’s own nature. God gives humanity dominion over the earth and its creatures, entrusting them with the responsibility of stewardship. God blesses humanity with the command to “Be fruitful and multiply and fill the earth and subdue it” (פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ), highlighting the importance of procreation and the responsible use of the earth’s resources. God provides plants and fruits for food, demonstrating His provision for both humans and animals. The final declaration that “everything that he had made, and behold, it was very good” (וְהִנֵּה־טוֹב מְאֹד) affirms the overall perfection and harmony of creation. St. Irenaeus says, “The glory of God is man fully alive; and the life of man is the vision of God.” (Ειρηναίος Λουγδούνου, *Against Heresies*, 4.20.7).

Spiritual Application: Reflect on the profound dignity and responsibility that comes with being created in God’s image. Strive to live in accordance with your divine calling, reflecting God’s love, compassion, and justice in your interactions with others and with the environment. Embrace the responsibility of stewardship, caring for the earth and its creatures as God has entrusted them to you. Cultivate a spirit of gratitude for God’s provision and appreciate the beauty and wonder of His creation. Remember, the focus key phrase here is “In the Beginning.”

FAQ ❓

• Q: Why does Genesis 1 describe creation in six days? Is this literal?

  A: The six days of creation can be understood both literally and symbolically. Some interpret them as literal 24-hour periods, while others see them as representing longer epochs or stages of God’s creative activity. The important point is that God is the ultimate Creator, regardless of the specific timeframe.

• Q: What does it mean to be created in God’s image?
  July 18, 2025