Louis Berkof on the Final End of God in Creation

In our last evening sermon, I referenced this excerpt from Berkhof's Systematic Theology. It addresses the purpose of God's creative work in relation to man's good and divine glory.



The question of the final end of God in the work of creation has frequently been debated. In the course of history the question has received especially a twofold answer.

a. The happiness of man or of humanity. Some of the earlier philosophers, such as Plato, Philo, and Seneca, asserted that the goodness of God prompted Him to create the world. He desired to communicate Himself to His creatures; their happiness was the end He had in view. Though some Christian theologians chimed in with this idea, it became prominent especially through the Humanism of the Reformation period and the Rationalism of the eighteenth century. This theory was often presented in a very superficial way. The best form in which it is stated is to the effect that God could not make Himself the end of creation, because He is sufficient unto Himself and could need nothing. And if He could not make Himself the end, then this can be found only in the creature, especially in man, and ultimately in his supreme happiness. The teleological view by which the welfare or happiness of man or humanity is made the final end of creation, was characteristic of the thinking of such influential men as Kant, Schleiermacher, and Ritschl, though they did not all present it in the same way. But this theory does not satisfy for several reasons:

  1. Though God undoubtedly reveals His goodness in creation, it is not correct to say that His goodness or love could not express itself, if there were no world. The personal relations within the triune God supplied all that was necessary for a full and eternal life of love.
  2. It would seem to be perfectly self-evident that God does not exist for the sake of man, but man for the sake of God. God only is Creator and the supreme Good, while man is but a creature, who for that very reason cannot be the end of creation. The temporal finds its end in the eternal, the human in the divine, and not vice versa.
  3. The theory does not fit the facts. It is impossible to subordinate all that is found in creation to this end, and to explain all in relation to human happiness. This is perfectly evident from a consideration of all the sufferings that are found in the world.

b. The declarative glory of God. The Church of Jesus Christ found the true end of creation, not in anything outside of God, but in God Himself, more particularly in the external manifestation of His inherent excellency. This does not mean that God’s receiving glory from others is the final end. The receiving of glory through the praises of His moral creatures, is an end included in the supreme end, but is not itself that end. God did not create first of all to receive glory, but to make His glory extant and manifest. The glorious perfections of God are manifested in His entire creation; and this manifestation is not intended as an empty show, a mere exhibition to be admired by the creatures, but also aims at promoting their welfare and perfect happiness. Moreover, it seeks to attune their hearts to the praises of the Creator, and to elicit from their souls the expression of their gratefulness and love and adoration. The supreme end of God in creation, the manifestation of His glory, therefore, includes, as subordinate ends, the happiness and salvation of His creatures, and the reception of praise from grateful and adoring hearts. This doctrine is supported by the following considerations:

  1. It is based on the testimony of Scripture, Isa. 43:7; 60:21; 61:3; Ezek. 36:21,22; 39:7; Luke 2:14; Rom. 9:17; 11:36; I Cor. 15:28; Eph. 1:5,6,9,12,14; 3:9,10; Col. 1:16.
  2. The infinite God would hardly choose any but the highest end in creation, and this end could only be found in Himself. If whole nations, as compared with Him, are but as a drop in a bucket and as the small dust of the balance, then, surely, His declarative glory is intrinsically of far greater value than the good of His creatures, Isa. 40:15,16.
  3. The glory of God is the only end that is consistent with His independence and sovereignty. Everyone is dependent on whomsoever or whatsoever he makes his ultimate end. If God chooses anything in the creature as His final end, this would make Him dependent on the creature to that extent.
  4. No other end would be sufficiently comprehensive to be the true end of all God’s ways and works in creation. It has the advantage of comprising, in subordination, several other ends.
  5. It is the only end that is actually and perfectly attained in the universe. We cannot imagine that a wise and omnipotent God would choose an end destined to fail wholly or in part, Job 23:13. Yet many of His creatures never attain to perfect happiness.

c. Objections to the doctrine that the glory of God is the end of creation. The following are the most important of these:

  1. It makes the scheme of the universe a selfish scheme. But we should distinguish between selfishness and reasonable self-regard or self-love. The former is an undue or exclusive care for one’s own comfort or pleasure, regardless of the happiness or rights of others; the latter is a due care for one’s own happiness and well-being, which is perfectly compatible with justice, generosity, and benevolence towards others. In seeking self-expression for the glory of His name, God did not disregard the well-being, the highest good of others, but promoted it. Moreover, this objection draws the infinite God down to the level of finite and even sinful man and judges Him by human standards, which is entirely unwarranted. God has no equal, and no one can claim any right as over against Him. In making His declarative glory the end of creation, He has chosen the highest end; but when man makes himself the end of all his works, he is not choosing the highest end. He would rise to a higher level, if he chose the welfare of humanity and the glory of God as the end of his life. Finally, this objection is made primarily in view of the fact that the world is full of suffering, and that some of God’s rational creatures are doomed to eternal destruction. But this is not due to the creative work of God, but to the sin of man, which thwarted the work of God in creation. The fact that man suffers the consequences of sin and insurrection does not warrant anyone in accusing God of selfishness. One might as well accuse the government of selfishness for upholding its dignity and the majesty of the law against all wilful transgressors.
  2. It is contrary to God’s self-sufficiency and independence. By seeking His honour in this way God shows that He needs the creature. The world is created to glorify God, that is, to add to His glory. Evidently, then, His perfection is wanting in some respects; the work of creation satisfies a want and contributes to the divine perfection. But this representation is not correct. The fact that God created the world for His own glory does not mean that He needed the world. It does not hold universally among men, that the work which they do not perform for others, is necessary to supply a want. This may hold in the case of the common laborer, who is working for his daily bread, but is scarcely true of the artist, who follows the spontaneous impulse of his genius. In the same way there is a good pleasure in God, exalted far above want and compulsion, which artistically embodies His thoughts in creation and finds delight in them. Moreover, it is not true that, when God makes His declarative glory the final end of creation, He aims primarily at receiving something. The supreme end which He had in view, was not to receive glory, but to manifest His inherent glory in the works of His hands. It is true that in doing this, He would also cause the heavens to declare His glory, and the firmament to show His handiwork, the birds of the air and the beasts of the field to magnify Him, and the children of men to sing His praises. But by glorifying the Creator the creatures add nothing to the perfection of His being, but only acknowledge His greatness and ascribe to Him the glory which is due unto Him.

Rev. Michael Spotts

Pastor Michael has been involved in ministry for over ten years. Before his ordination at Phoenix URC, he participated in foreign missions (Australia, Russia). He holds an Assoc. in Biblical Studies (2004) and an M.Div (WSCAL, 2016). 

Prior to ministry, he owned a commercial photography business for ten years. He still enjoys shooting landscape photos.