It is evident from these passages that the exilic and post-exilic conception of God in the role of divine parent was connected to the recognition of God as creator of humankind. For Gen. What that relationship entailed, however, was largely left to texts outside Genesis, and in conclusion we will note a few instances of the metaphor in order to outline what the divine parent—human child relationship was thought to entail.
In Mal. If then I am a father, where is the honour due me? And if I am a master, where is the respect due me? The God which is described by this parental language is one concerned with the welfare of each person. Similarly Jer. As already noted, Deutero-Isaiah was particularly aware of the concept of God the creator and parent; in addition to the passages in Isaiah 43 and 44 noted above, the implications of God as parent are articulated in Isa.
On metaphor, see also below. Likewise, there persists a strong tendency to date the priestly component of the Pentateuch in the exilic or early post-exilic period. Reviews of major recent proposals regarding the priestly document or editorial layer, as the case may be may be found in E. Westermann for an extensive review of the history of exegesis on Gen. Barth, The Doctrine of Creation , Pt. For discussion see P. See also L. The two exceptions, where a less clearly physical referent may be in view, appear in Pss.
Cognate languages, of course, may or may not always be significant for determining the meaning of Hebrew terms, but the obvious—if not indeed overwhelming—overlap in the semantic fields in this case tends to support appeals to Akkadian and Aramaic as affirmations of a primarily physical meaning also in Hebrew. For discussion of these issues, see especially J. For additional interpretations see, among others, J. Biezais ed. Abraham, Eve: Accused or Acquitted? Abon-Assaf, P. Bordreuil, and A.
For discussions see A. Millard and P. Greenfield and A. Pardee and R. In light of the following proposal, it is worth note that the appearance of the idea of dominion on the heels of the statement about the image may well be an elaboration on the parent-child concept, insofar as a parent might be ultimately expected to turn over land and property to his or her child, who would then undertake the responsibilities of governing and caring for them i.
Lakoff and M. Johnson and G. See also S. Nicholson, Pentateuch , pp. Oxford University Press is a department of the University of Oxford.
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How did life begin? How life came from non-life is still largely a scientific mystery. On what grounds can one claim that the Christian God is the creator? Podcast Episode. Featuring guest Alister McGrath. By John Ortberg. Believing Scientists Respond. Blog Post.
By Jim Stump. Article Advanced. By Ted Davis and Stephen Snobelen. Francis Collins: A Testimony Francis Collins tells the story of his conversion from atheism to faith as a young doctor. Guest Cart. It looks like your cart is empty! So why did God create the universe? But what does it even mean, and where does it come from? This post will cover the answers to these questions. First, I will discuss Bible verses that mention why God created. Biblical authors mention why God created in many places throughout the Bible.
In particular, two main patterns can be seen regarding God and creation in the Old and New Testaments. The first pattern is that God creates things for His glory. One example is in Is. Speaking through the prophet Isaiah, God declares to the Israelites that He made them for His glory:. I have formed them; indeed, I have made them Is.
Later in Is. But they rebelled against me and were unwilling to listen to me. None of them threw away the abhorrent things that they prized, and they did not abandon the idols of Egypt. So I considered pouring out my wrath on them, exhausting my anger against them within the land of Egypt. But I acted for the sake of my name, so that it would not be profaned in the eyes of the nations they were living among, in whose sight I had made myself known to Israel by bringing them out of Egypt.
So I brought them out of the land of Egypt and led them into the wilderness Ezek. The idea that God creates things for His glory is also seen in several places in the New Testament. Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavens in Christ. For he chose us in him, before the foundation of the world, to be holy and blameless in love before him.
He predestined us to be adopted as sons through Jesus Christ for himself, according to the good pleasure of his will, to the praise of his glorious grace that he lavished on us in the Beloved One Eph. He made known to us the mystery of his will, according to his good pleasure that he purposed in Christ as a plan for the right time—to bring everything together in Christ, both things in heaven and things on earth in him Eph.
These are the words of the twenty-four elders who cast their crowns at the throne of God in heaven. Regardless, these passages show that God creates things with the intent of obtaining glory for Himself. A strong indication that God created everything for His glory is found in the biblical concept that the things God creates display His glory. If something God creates is performing a certain function, it is easy to conclude that God meant for this to be the case. And it would also be hard to conclude that God did not mean for His creation to show His glory if it is doing so.
For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. As a result, people are without excuse. For though they knew God, they did not glorify him as God or show gratitude Rom. When humans look at the world, they are able to know things about God including His worthiness to be glorified. As a Christian and a classical theologian, Aquinas believed that God is infinite, perfect, eternal, all-knowing, and all-powerful.
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