Children of God and Divine Nature of Humans in World Scriptures
Are we “Children of God” or Gods? - in World Scriptures
Christianity (Bible and Early Church)
- Believers as “Children of God”: The New Testament repeatedly calls the faithful children or sons of God. For example, John’s Gospel says “to all who did receive Him [Jesus]… He gave the right to become children of God”[1]. The Apostle John marvels, “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!”[2]. Likewise, Paul teaches that through faith we are spiritually adopted as God’s children and heirs (e.g. “The Spirit Himself bears witness… that we are children of God” – Romans 8:16–17, ESV). Early Christians saw this as a literal spiritual rebirth into God’s family[3].
- “Ye are gods” – Sharing a Divine Likeness: In John 10:34, Jesus quotes Psalm 82:6, reminding the Jews that their Scriptures say, “I have said, you are ‘gods’”[4]. The original Psalm proclaims: “I have said, ‘Ye are gods; and all of you are children of the Most High’”[5]. Jesus invoked this to defend His own divine sonship, implying that if Scripture confers the term “gods” on humans (in context, divinely appointed leaders), how much more is He truly God’s Son. Early Church commentators understood “you are gods” as humans being granted a share in divine honor or nature (without equating us fully with the one God)[6][7]. It highlights the biblical theme that humans, made in God’s image, are meant to reflect His divinity (cf. Genesis 1:27).
- Believers Conformed to Christ – *Even “Greater” Works: Christ taught that by faith, His followers can become like Him. “Whoever believes in me will also do the works that I do; and greater works than these will he do” (John 14:12)[8]. This startling promise – that Christ’s disciples can, by His power, perform works even beyond what He showed on earth – illustrates the lofty status and potential given to redeemed humanity. Likewise, Scripture says the Church is “the body of Christ” and believers are “co-heirs” with Christ (Romans 8:17), showing a familial and even mystical unity with Him. Christians are “being transformed into [Christ’s] image” (2 Corinthians 3:18) and will be made like Him in glory[3]. Thus, the New Testament presents Jesus as the firstborn Son of God and all who unite to Him as true children sharing in His life.
- “Partakers of the Divine Nature”: The Bible explicitly teaches that through God’s promises and grace, humans are called to share in God’s own nature. St. Peter wrote that God “has given us His precious and very great promises, so that through them you may become partakers of the divine nature”[9]. Early Christians understood this not as rivaling God’s essence, but as a gracious participation in God’s life (often termed theosis or divinization). As the Early Church Fathers explained: “The Son of God became man so that we might become God”[10]. This famous line from St. Athanasius (c. 4th century) — echoed by St. Irenaeus and others — means that through Christ’s incarnation, humans can be “godlike”: filled with God’s Spirit and holiness. The Catechism of the Catholic Church summarizes this ancient teaching: “For the Son of God became man so that we might become God. The only-begotten Son, wanting to make us sharers in His divinity, assumed our nature, so that He, made man, might make men gods”[10]. (Authoritative commentary: St. Athanasius and St. Thomas Aquinas as quoted in CCC 460). In short, classical Christianity holds that by grace we are truly children of God, transformed to share in His divine life – though He remains Creator and we His creatures elevated by mercy[10].
Judaism (Hebrew Bible and Rabbinic Tradition)
- Israel as God’s Children: The Hebrew Bible also describes God in parental terms and humans (especially Israel) as His children. In the Torah it is written: “You are children of the Lord your God”[11]. This direct statement (Deuteronomy 14:1) was understood to forbid excessive mourning practices because, as God’s children, the Israelites should trust their Father. Similarly, the prophet Hosea, foreseeing Israel’s restoration, declares they will be called “sons of the living God”[12]. God calls Israel His firstborn son (Exodus 4:22) and says, “I reared children and brought them up” (Isaiah 1:2). Thus, Israel’s covenant relationship with God is often likened to a familial bond, with God as Father (Isaiah 63:16).
- Humans Made in God’s Image: Already in Genesis, humanity’s creation “in the image of God” (Genesis 1:27) implies a special, child-like resemblance to God. A passage in Genesis links this to sonship: after stating God made Adam in His likeness, Adam’s son is born “in his [Adam’s] likeness” (Gen. 5:1–3), suggesting God as the original father of humanity[13]. A classical midrashic teaching by Rabbi Akiva emphasizes this: “Beloved is man, for he was created in God’s image… Beloved are Israel, for they are called children of God, as it is said: ‘You are children of the Lord your God’ (Deut. 14:1).”[14]. In other words, being God’s image-bearers is the basis for being called His children[15]. The Zohar (a foundational text of Jewish mysticism) even connects these verses, noting that because God made man in His image, the Torah can say, “You are the children of the Lord your God.”[15] This underscores that all humans (not only Israel) have a divine imprint, though Jewish tradition holds that Israel, as receivers of the Torah, are especially called God’s children[16][15].
- “You are gods” in Scripture: The Hebrew Bible sometimes uses the term “gods” (elohim) for humans with divine authority. Notably, Psalm 82:6 addresses Israel’s unjust judges: “I said: You are gods; you are all sons of the Most High.” Jewish commentators like Rashi explain this as God honoring Israel at Sinai – had they kept the Law perfectly, they would have become deathless like angels, “angelic creatures” under God[17][18]. In Rashi’s words, when God gave the Torah He told Israel “Elohim (divine beings) you are” – but because they sinned, “indeed, like Adam, you shall die” (Psalm 82:7)[19]. Thus in Jewish understanding, “you are gods” was a conditional term for exalted status under God’s law, not an independent divinity. The verse, however, powerfully conveys that humans have a godlike dignity as God’s children – a point Jesus Himself made use of in the New Testament (John 10:34) to argue that the term “gods” can, in a limited sense, apply to humans honored by God[4].
Authorized Rabbinic Commentary: “Beloved are Israel, for they are called children of God… as it is said: ‘You are children of the Lord your God.’” – Pirkei Avot (Ethics of the Fathers) 3:14, expounding Deut. 14:1[14]. The sages stress that this title is a token of God’s love, and He made it known to Israel so they understand their exalted role. Another rabbinic comment on Psalm 82:6 (in Midrash) says God originally intended man to be immortal like the angels, calling them “gods,” but through sin they fell from that estate[19]. In all, Jewish tradition upholds that we are God’s children by His creation and love, though Judaism, unlike Christianity, generally stops short of saying humans can “become” divine in nature.
Islam
- Servants, Not Literally God’s Children: In Islam, Allah is emphatically one and transcendent, and the Quran does not describe humans as His literal children. In fact, the Quran reproaches the Judeo-Christian claim of being “God’s children.” “The Jews and the Christians say, ‘We are the children of God and His beloved ones.’ Say: Then why does He punish you for your sins? No, you are but human beings of His creation…” (Qur’an 5:18[20]). This verse insists that humans are created by God, not begotten, and any status before God depends on righteousness, not lineage. The Quran repeatedly denies God has any actual offspring: “He begets not, nor is He begotten” (Qur’an 112:3). In Islamic theology, calling God “Father” is not among His 99 Names; rather, humans are viewed as ‘abd (servants) of God, and the relationship is one of Lord and servant, not parent and child.
- Humanity’s Exalted Creation: Although Islam avoids the term “children of God,” it acknowledges the high stature of humans in creation. The Quran says Allah created Adam with His own hands and “breathed into him of My spirit”[21], imparting a special soul (Qur’an 15:29, 38:72). This is not to say humans share God’s essence, but that God invested humanity with a divine spark of life and knowledge. The Quran also states, “We have honored the children of Adam” above many creatures (Qur’an 17:70), showing mankind’s honored position. All people are sometimes called God’s dependents: A famous hadith (Prophetic saying) relates, “The whole of creation is the family of God. The best of you is he who is kind to His family”[21]. (Authorized commentary: This hadith, found in Mishkat al-Masabih, explains that because God cares for all creatures, treating people with compassion is like honoring God’s own household.) In Islam’s view, every human is a creation (and in a metaphorical sense, a dependent) of God, though not* literally divine nor begotten by God. The focus is on submission to God’s will rather than sharing in God’s nature.
- Mystical Perspectives: Some Islamic mystics (Sufis) have used more daring language about union with God – for example, Al-Hallaj (10th c.) famously exclaimed “Ana al-Haqq” (“I am The Truth [God]”), which was considered heretical. Mainstream Islam rejects such notions of becoming one with God’s being. Instead, closeness to God is achieved through devotion (each person can reflect God’s attributes – mercy, justice, etc. – in their character, but Allah remains utterly above). In summary, Islam teaches human beings are servants and vicegerents of God on earth, endowed with a soul from Him, but not divine children in the way other faiths sometimes express.
Hinduism (Vedanta and other traditions)
- “Tat Tvam Asi” – “That Thou Art”: Ancient Hindu scriptures proclaim a profound identity between the individual soul and the ultimate reality (Brahman). The Chandogya Upanishad teaches through the sage Uddalaka that the essence of the universe (Brahman, “that”) is the same as the essence of oneself. He repeats the famous mahāvākya: “Tat tvam asi, Śvetaketu” – “Thou art That”, O Svetaketu[22]. This means that at the deepest level, one’s ātman (soul) is one with Brahman (the Universal Spirit)[23]. In other words, our true Self is divine. Another Upanishad boldly states the realization of the first being: “In the beginning this world was Brahman… It knew only itself as ‘I am Brahman’ – therefore it became all. So whoever among the gods, or among men, knows ‘I am Brahman,’ becomes all this (universe)”[24][25]. This teaching from the Bṛhadāraṇyaka Upanishad (1.4.10) says that recognizing one’s identity with God (Brahman) leads to spiritual liberation and unity with all existence[25]. The famous mahāvākya here is “Ahaṁ Brahmāsmi” – “I am Brahman”[23], expressing the same truth. These scriptural proclamations form the basis of Advaita Vedānta (non-dual philosophy), which holds that the individual self is fundamentally not different from the one divine reality[26].
- Divine Spark in All Beings: Even Hindu schools that don’t fully embrace non-dualism acknowledge a divine spark in humans. The Kaṭha Upanishad calls the soul a fragment of the Divine seated in the heart. The Bhagavad Gīta, a later but authoritative scripture, has God (Śrī Krishna) say: “The embodied souls in this world are My eternal fragmental parts (mamaivāṁśaḥ)”[27]. In another verse Krishna declares: “I am the Self (Ātman), O Guḍākeśa, seated in the hearts of all creatures”[28]. These statements affirm that God resides in everyone and our life-force is a portion of God’s being. Many Hindus therefore speak of all humans (indeed all living creatures) as children of the Divine. For example, a well-known Vedic mantra says “Ayam Ātmā Brahma” – “This Self is Brahman”, identifying the soul within as God[29]. Another says “Sarvaṁ khalvidaṁ Brahma” – “All this universe is indeed Brahman.”
- Becoming God-like: In Hindu bhakti (devotional) traditions, devotees may not say “I am God” (which is reserved for the highest realization), but they still affirm intimate kinship with God. It is common to refer to God as Mother or Father and to ourselves as children of God. For instance, the Bhagavata Purāṇa and other texts describe the Lord as the divine parent of all. The potential for humans to manifest divine qualities is central: the Bhagavad Gīta lists qualities of the “divine nature” (daivī sampad) such as fearlessness, purity, compassion, etc., which humans should cultivate. In summary, Hindu scriptures – especially the Upanishads – explicitly teach that our deepest identity is one with God. This is an ancient expression of the idea that the human soul is divine or can realize its oneness with the Divine[25]. (Authorized Commentary: The 8th-century sage Adi Shankaracharya explained “Tat tvam asi” as revealing the oneness of jīvātman and paramātman. Likewise, the Mundaka Upanishad likens the soul to a spark of a fire (Brahman), stating “Brahman is the light; the individual soul is a spark of that light.” Such traditional commentaries underscore that realizing our identity with Brahman is the goal of enlightenment.)*
Buddhism (Buddha-Nature and Potential for Enlightenment)
Buddhism does not speak of God as a creator/father, yet it offers a concept of innate divinity in a different sense – the Buddha-nature present in all beings. Mahayana Buddhist scriptures proclaim that every sentient being has the inherent potential to attain the highest enlightenment (to become a Buddha). For example, the Nirvāṇa Sūtra states plainly that “all beings have Buddha-Nature.” In some translations (e.g. by Zen master Dōgen), this is phrased as “All beings are Buddha-Nature.”[30]. The meaning is that our true nature is already enlightened or capable of enlightenment. Thus, while Buddhism doesn’t call us “children of God,” it does teach that we all contain a precious essence identical to the awakened nature of a Buddha[31]. The Tathāgatagarbha (Buddha-matrix) doctrine even says our Buddha-nature is “as infinite as space” – an almost divine description of the true self.
· Attaining the “Divine” State: Because all beings share in this Buddha-nature, anyone can achieve what Buddha did. A well-known Mahayana saying goes, “Sentient beings are Buddhas, only obscured by fleeting desires; when those desires are gone, the Buddha reveals itself.” In practical terms, this means through ethical living, meditation, and wisdom, a person can realize their Buddha-nature and attain nirvana – a state often described with godlike attributes (perfect wisdom, compassion, immortality beyond birth and death). Some Eastern texts even use the word “god” (deva) metaphorically for enlightened ones. For instance, the Lotus Sūtra uses parables (like the prodigal son and loving father) to imply that all people are heirs to the Buddha’s spiritual riches. Chan/Zen Buddhism encapsulates this in sayings like “Look within, you are the Buddha.” While Buddhism denies a creator-God, it effectively says ultimate truth (Dharma) is our real nature – thus we are one with the Absolute when enlightened.
(Authorized Commentary: The Mahāyāna Mahāparinirvāṇa Sūtra teaches that “There surely is the Buddha-Nature in each being… Yet one must practice the path to see it”[32]. It warns against complacency: just having Buddha-nature doesn’t mean one is already enlightened without effort[32]. In Zen tradition, Dōgen’s rephrasing to “are Buddha-nature” emphasizes that one’s present being is not separate from enlightenment – a radical notion of inherent divinity in all life. Buddhist masters interpret this to mean we should honor every person (and creature) as already possessing the highest truth.)
Greco-Roman and Other Ancient Traditions
- Greek Conceptions – Offspring of the Divine: Outside the Abrahamic and Dharmic faiths, the idea of humans as “children” or kin of the gods also appears. Greek philosophy and poetry often affirmed that mankind was descended from the gods. The Greek poet Aratus (3rd century BC) opened his famous poem with praise to Zeus: “Let us begin with Zeus… for we are also His offspring.”[33]. Another Greek Stoic, Cleanthes, in his Hymn to Zeus, addressed Zeus as Father of all: “Most glorious of immortals… we thine offspring are”[34]. These lines, coming from a polytheistic culture, suggest a universal kinship between the supreme God (Zeus) and humanity. Strikingly, the New Testament echoes this: St. Paul, preaching in Athens, actually quoted the Greeks’ own words: “As even some of your poets have said, ‘For we are indeed His offspring.’” (Acts 17:28)[3]. Paul used that line to connect the Athenians’ intuition of divine parentage to the true God of biblical revelation. In context, the Greeks saw humans as children of Zeus (or the gods) in a naturalistic or pantheistic sense – the Stoics taught that a divine Logos* pervades the cosmos and lives in each person (hence we are “offspring” of the one Divine Fire or Reason).
- Deification of Heroes and Emperors: Many pagan cultures believed exceptional humans could literally become gods. In Greek and Roman mythology, heroes like Herakles (Hercules), who was the son of Zeus by a mortal woman, eventually ascended to godhood. The Roman Emperors adopted the title “Divi Filius” (Son of a Deified One) and were posthumously proclaimed gods. While these were special cases, they reflect a broader ancient idea that the line between human and divine could be crossed – implying that some spark of divinity is in mankind. In Plato’s philosophy, the human soul is of divine origin and can reunite with the divine realm. The Stoic philosophers explicitly referred to Zeus as the universal father and said humans have a “portion of the divine” within – according to Stoic teaching, the logos in each person is literally a fragment of the Logos (Divine Reason) that governs the universe[35][7].
- Other Cultures: Concepts of divine sonship exist worldwide. In ancient Egypt, pharaohs were called “son of Ra” (the sun god), though common people were not so called – still, Egyptians believed the soul (ba) came from the gods. In Hindu epics, royal heroes are often described as children of gods or incarnations of Vishnu/Shiva. In Chinese tradition, the Emperor was termed “Son of Heaven” (Tianzi), reflecting a mandate from Heaven that implicitly made him kin to the divine. These are largely metaphorical or political uses. What’s notable across cultures is the intuition that the human spirit has a divine origin or connection. Whether through creation by a loving God, emanation from a supreme principle, or lineage from gods, virtually every culture’s sacred texts or myths affirm that we are more than mere animals – we are, in a real sense, children of Deity or participants in divinity.
Sources:
Bible (Old & New Testaments): John 1:12[1]; 1 John 3:1[2]; Romans 8:16–17; Psalm 82:6[5]; John 10:34[4]; John 14:12[8]; 2 Peter 1:4[9].
Catechism of the Catholic Church §460: “The Word became flesh to make us ‘partakers of the divine nature’… so that man, by entering into communion with the Word… might become a son of God. For the Son of God became man so that we might become God. The only-begotten Son of God, wanting to make us sharers in His divinity, assumed our nature, so that He, made man, might make men gods.”[10]
Pirkei Avot 3:14 (Mishnah): “Beloved are Israel, for they are called children of God… as it is said: ‘You are children of the Lord your God.’”[14]
Rashi on Psalm 82:6: “‘You are angelic creatures.’ When I gave you the Torah, I gave it on condition that the Angel of Death would not rule over you… But indeed, like Adam, you will die [due to sin].”[17][19]
Qur’an 5:18: “The Jews and the Christians say, ‘We are the children of God and His beloved.’ Say: Why then does He punish you for your sins? No, you are but human beings among those He created…”[20]
Hadith (Mishkat al-Masabih): “The whole of creation is the family of God. The better a person treats this family, the higher he is held in God’s esteem.”[21]
Chandogya Upanishad 6.8.7: “Tat tvam asi” – “Thou art That.” (The individual Self is the universal Self)[22].
Bṛhadāraṇyaka Upanishad 1.4.10: “In the beginning, this [world] was Brahman… knowing only Itself as ‘I am Brahman,’ it became all this. … Whoever realizes ‘I am Brahman’, becomes all this [the Whole].”[24][25]
Bhagavad Gīta 15:7: “The living entities in this world are My eternal fragmental parts,” says Krishna[27]. Gīta 10:20: “I am the Self seated in the hearts of all creatures,” declares God (Krishna)[28].
Nirvāṇa Sūtra (Mahāyāna Buddhist scripture): “All sentient beings have Buddha-nature.” This implies all beings possess the innate potential for enlightenment[30]. (Dōgen: “All beings are Buddha-nature.”)
Aratus, Phainomena (c. 3rd century BC): “With Zeus let us begin… for we are also His offspring.”[33]; Cleanthes’ Hymn to Zeus: “For we thine offspring are… of all that live and move on Earth.”[34]
Acts 17:28 (St. Paul in Athens): “As even some of your poets have said, ‘For we are indeed His offspring.’”[3] Paul affirms the truth that God is the Father of all humanity in a spiritual sense, as intimated by Greek poets and fulfilled in the Creator God of Scripture.
[1] John 1:12 But to all who did receive Him, to those who believed in His name, He gave the right to become children of God--
https://biblehub.com/john/1-12.htm
[2] 1 John 3:1 Behold what manner of love the Father has given to us, that we should be called children of God. And that is what we are! The reason the world does not know us is that it did not know Him.
https://biblehub.com/1_john/3-1.htm
[3] We Are His Offspring — Integrated Catholic Life™
https://integratedcatholiclife.org/2019/10/danis-we-are-his-offspring/
[4] John 10:34 NIV - Jesus answered them, “Is it not - Bible Gateway
https://www.biblegateway.com/passage/?search=John%2010%3A34&version=NIV
[5] PSALMS 82:6 KJV "I have said, Ye are gods - King James Bible
https://www.kingjamesbibleonline.org/Psalms-82-6/
[6] [7] [33] [34] [35] Acts 17:28 Commentaries: for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children.'
https://biblehub.com/commentaries/acts/17-28.htm
[8] John 14:12 Truly, truly, I tell you, whoever believes in Me will also do the works that I am doing. He will do even greater things than these, because I am going to the Father.
https://biblehub.com/john/14-12.htm
[9] 2 Peter 1:4 Through these He has given us His precious and magnificent promises, so that through them you may become partakers of the divine nature, now that you have escaped the corruption in the world caused by evil desires.
https://biblehub.com/2_peter/1-4.htm
[10] Part One Section Two Chapter Two Article Three | USCCB
https://www.usccb.org/catechism/pt1sect2chpt2art3
[11] Devarim - Deuteronomy - Chapter 14 (Parshah Re'eh) - Tanakh Online - Torah - Bible
https://www.chabad.org/library/bible_cdo/aid/9978/jewish/Chapter-14.htm
[12] Hosea 1:10 Yet the number of the Israelites will be like the sand of ...
https://biblehub.com/hosea/1-10.htm
[13] [15] [16] The Blogs: Who are the 'children of God'? | Yakov Nagen | The Times of Israel
https://blogs.timesofisrael.com/who-are-the-children-of-god/
[14] [PDF] What manner of love. 1 John 2. 28-3. 3. Bethesda Evening Praise ...
https://voicesforchrist.org/notes/238
[17] [18] [19] Tehillim - Psalms - Chapter 82 - Tanakh Online - Torah - Bible
https://www.chabad.org/library/bible_cdo/aid/16303/jewish/Chapter-82.htm
[20] Ayah al-Ma`idah (The Table, The Table Spread) 5:18
https://www.islamawakened.com/quran/5/18/
[21] Human rights in Islam - Newspaper - DAWN.COM
https://www.dawn.com/news/644043/human-rights-in-islam
[22] [23] [24] [25] [26] [29] Mahāvākyas - Wikipedia
https://en.wikipedia.org/wiki/Mah%C4%81v%C4%81kyas
[27] BG 15.7: Chapter 15, Verse 7 - Bhagavad Gita, The Song of God – Swami Mukundananda
https://www.holy-bhagavad-gita.org/chapter/15/verse/7/
[28] Bharata Vidya
https://bharatavidya.org/docs/self_realisation/bhagavad-gita/
[30] [31] [32] zen - What does it mean by 'All beings have a Buddha nature'? - Buddhism Stack Exchange
https://buddhism.stackexchange.com/questions/25431/what-does-it-mean-by-all-beings-have-a-buddha-nature