God has no sensations. Therefore God, though He may know things as they are in themselves, cannot impose time on them by seeing them, Genesis Of Eternity. Nor can man impose time on God, because God is not a sensory object to be seen. His status may then be called eternal. Secular philosophers, such as Aristotle and Kant, paid no attention to the Christian doctrine of creation; on the other hand, Christian theologians usually pay little attention to the nature of time.
Hence their ideas of eternity are confused or at least incomplete. Augustine, however, the great philosopher-theologian of the 5th cent. Rejecting pantheism and emanationism, Augustine asked how God could create the world, time, and change out of nothing, though He Himself is immutable.
God must be immutable because if He changed He would become either better or worse, and both are impossible for a perfect Being. Because time is somehow connected with change, it too must have been created and must have had a beginning.
No time could have preceded the world, for a preceding time would require God to choose one moment rather than another for the act of creation, and this would have been irrational. But, if time began at creation, God Himself, Genesis Of Eternity immutable, because unchanging, is Eternal, and with respect to Him there is no before or after. Human misunderstandings of eternity arise through the illegitimate comparison of two heterogeneous types of duration.
These two modes are based on two types of being: created, changing being, and uncreated, changeless being. Because man knows virtually nothing about the being of God, he naturally has an incomplete idea of eternity. Time itself, continued Augustine, is difficult enough to understand. Aristotle, brilliant though he was, misunderstood it, for time can be neither motion itself nor its numerable aspect.
The same motion can occur in different lengths of time, and those motions are measured by something that is not Genesis Of Eternity attribute of motion. Thus, Augustine spends several pages in his Confessions refuting Aristotle.
But man cannot measure what is not present to him. Hence man could not measure past time unless, strangely, it were present. A physical past, such as a motion yesterday, cannot be present. It is past and gone; but the human mind can make the past present intellectually. Man remembers. It is the nature of mind to preserve a series of past events in the present. The impression that passing things leave in Thee remains when they are gone.
It is that present impression that I measure, not the past things. It is that impression that I measure when I measure time. By thus making time depend on perception and memory—a view roughly similar to that of Kant—Augustine preserves the doctrine that God is eternal.
An omniscient Being could not have a series of perceptions one after another, for such a series implies that the mind does not know something and later perceives and knows it. But omniscience means that the divine Mind is never ignorant of anything. He neither loses an idea He once had nor gains one He previously did not know. He is not subject to the form of time. Finite beings, who know and do not know, are temporal; but the infinite and omniscient God is eternal.
Some modern views. Contemporary theologians also discuss eternity and time, but it is not clear that they have improved upon the great thinkers of the past. Probably the pillars of the earth are the same thing as the foundations of the earth which were mountains. In Ugaritic we have seen that there are two mountains, trgzz and trmg that bind the earth. Gibson says that these twin mountains were founded in the earth-encircling ocean, and held up the firmament, and also marked the entrance to the underworld The mountains are said to bind the earth.
This may indicate that the mountains surrounded, and supported the earth as well as confine the netherworld. Blesses Shem first, Genesisand then Japheth, Genesis His age and death, Genesis With temporal blessings, not spiritual ones; for though some of them were blessed with such, yet not all, particularly Ham: and said unto them, be fruitful and multiply, and replenish the earth; depopulated by the flood: this is a renewal of the blessing on Adam, a power and faculty of propagating his species, which was as necessary now as then, since there were so few of the human race left in the world; and the renewal of this grant was the rather necessary, if, as has been observed, Noah and his sons were restrained from cohabiting with their wives while in the ark: but though these words are not an express command for the propagation of their species, yet more than a bare permission, at least they are a direction and instruction to it, and even carry in them a promise of fruitfulness, that they should multiply and increase, which was Genesis Of Eternity needful at this time.
Another chapter in history is begun. As in Genesis Of Eternity. Pulpit Commentary Verse 1. Genesis - Noah and his sons- as the new heads of the race, - and said unto them- audibly, in contrast to Genesis22which was not addressed to the patriarch, but spoken by God to himself in his heart, as if internally resolving on his subsequent course of action, - Be fruitful, and multiply.
A favorite expression of the Elohist cf. Genesis ; Genesis ; Genesis7 ; Genesis ; Genesis ; Genesis ; Genesis ; GenesisTuch ; but 1 the apparently great number of passages melts away when we Genesis Of Eternity the verbally exact reference of Genesis ; Genesis7 to Genesis ; and of Genesis to Genesis ; 2 the Elohist does not always employ his "favorite expression" where he might have done so, as, e. And replenish the earth. The words, "and subdue it, which had a place in the Adamic blessing, and which the LXX.
The original relationship which God had established between man and the lower creatures having been disturbed by sin, the inferior animals, as it were, gradually broke loose from their condition of subjection. As corruption deepened in the human race it was only natural to anticipate that man's lordship over the animal creation would become feebler and feebler.
Nor, perhaps, is it an altogether violent hypothesis that, had the Deluge not intervened, in the course of time the beast would have become the master and man the slave.
To prevent any such apprehensions in the future, as there was to be no second deluge, the relations of man and the lower creatures were to be placed on a new footing.
Ultimately, in the palingenesia, they would be completely restored cf. Isaiah ; in the mean time, till that glorious consummation should arrive, the otherwise inevitable encroachments of the creatures upon the human family in its sin-created weakness should be restrained by a principle of fear.
That was the first important modification made upon the original Adamic blessing. Keil and Delitzsch Biblical Commentary on the Old Testament These divine purposes of peace, which were communicated to Noah while sacrificing, were solemnly confirmed by the renewal of the blessing pronounced at the creation and the establishment of a covenant through a visible sign, which would be a pledge for all time that there should never be a flood again.
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