God as creator
Created | Updated May 26, 2007
Concepts of God part 1 – Creator.
Different accounts of Yahweh and Priestly
Images and models of God– combat, word, continuous creation, fertility, eschatological and potter etc.
Order of creation
Purpose of humanity
Sabbath
Implications
Love of God
General background.
Questioning the idea of a God would never have entered the Jewish mindset. The existence of a being above them was taken for granted. They might well have believed in other gods up to the time of Moses and beyond even but the idea of no God, never! Original Israelite ideas would revolve around the idea of El, often El Shaddai, god of the mountains. Other gods would be seen to be inferior to this supreme God. That was a primitive belief, it would have died out about the time of writing the accounts of creation but there were still traces to be found. There is a reference to let us make them like us in Genesis 1. The main idea of God we need to consider is that of creator. WF Albright suggests that the name YWWH – ‘a ser – yihwheh refers to “He brings into being what comes into existence” that is, creator. Jewish understanding shows God as creator, he who alones guides and saves humanity. There are many references to God as creator. The verb used is bara – used 50 times and always in reference to God as the subject. Some include:
a) Gen. 11:3,7
b) Deuteronomy 32:8-9
c) I Kings 22:19-22
d) Isaiah 6, 40:11
e) Job 1-2
Different accounts.
There are two different accounts of creation to consider which suggest different ideas of God. The Bible was not written starting with Genesis and ending with the book of Maccabees. There are different strands involved in the production of the book. We do not have to go into detailed biblical analysis of how the Bible came to be but consider instead how the different writers saw their image of God.
Wellhausen in the 19th century divided the OT in 4 sections of writings - Yahwehist, Elohist, Priestly and Deuteronomy. (JEDP)
The first account was the Yahwehist – written in the 8th century. (Gen 2:4 – 3:24) The concept of God is anthromorphic; God is portrayed in human terms in this image. So an anthromorphic image of God talks about God’s right hand, God’s feelings, God walking in the cool of the day etc. God has human characteristics. Look at Genesis and see what you can find there. The account suggests that creation was not that structured. God seems to be experimenting on an ad hoc basis. Have a look at the story and you will see what I mean. God suggests to Adam – what about this one? No, it’s not right you can almost imagine he said this. Then you might see God suggest an alternative and on it goes… Then God comes up with the idea of woman and that’s a definite hit. It’s actually a lovely, friendly image of God, not remote at all. Then when humanity manages to mess up God’s lovely plan he doesn’t seem to know it all. Think of the story again. Adam and Eve hide and God asks then where they are? Is he not omnipotent and omniscient? Then this friendly image suddenly vanishes and he gets really angry with the serpent and banishes humanity! Is this a more familiar image of God? It’s rather seeing different images of figures of God in authority.
The second account is the Priestly account. Though it comes first it is in fact the later version. Probably written about the 4th-5th century BC, it is associated with liturgy and temple worship. The main theme is that of God’s goodness in creating the universe. From this come four main ideas to mention:
a) The world is good as the world came from God’s creative divine world.
b) God is the creator and it is not an accidental design but one of purpose.
c) The idea of Sabbath rest.
d) The response of humanity is to worship their Maker and realise their responsibility as stewards.
It is a much more structured and formal account of creation. Everything is ordered. Their understanding of the world reflects their image of God. In this account God is a more supreme God, responsible for the total goodness of the world.
Creation by Word or creation by Work?
One area to consider in comparing these two accounts is the different image they give of the way God creates. The Priestly account suggests creation by Word; the Yahwehist account suggests creation by Work. In the Yahwehist account the world is a desert, which is then irrigated and watered. A garden is created. Man is moulded out of the clay and life, ruah is breathed into him. Man then needs a helper and then helpers are made. Woman is not breathed or moulded but taken from the rib of Adam and enfleshed. God is more a builder or maker than a creator from nothing. It reflects an older image of God as a potter – creator, a more anthromorphic idea. In the later account God created by Word – God said and it was done. It shows God’s mastery, he banished chaos, brought light and order and created. Heidt writes in his book on Genesis the simple divine command shows a “transcendent God who reaches out by mere exercise of will”
There is a polemic to the writing. Other peoples in the Ancient Near East worshipped the Sun and the Moon. This account reflects the monotheism of the people in the 5th century, and the writer says that only God can be worshipped therefore.
Models of God
It is worth moving away from the two accounts for a time and consider some general models of God.
1. Emanation – God is creative and energy providing. This suggests that an overflowing of God’s energy resulted in the creation of the world. Why would this not fit in with the biblical ideas much?
Too impersonal and no purpose therefore to humanity and to creation.
2. Construction – God as a builder. Is this biblical? Yes, as it fits in with the Yahwehist account and across the OT we will find many ideas of God as builder. (Ps 127 shows a planned and purposeful builder). Does this suggest ex nihilo – creation from nothing? NO as the material comes from somewhere.
3. Artist – Creation is a work of art. Is this biblical? Very, biblical. The idea of creation as a handiwork of God is very biblical. We are made in imago dei – in the image and likeness of the artist! It is not an impersonal piece of work as the artist puts something of himself into his work.
4. Combat – influence from ANE where the gods were in constant combat. Throughout the OT there are references to creation as a result of combat. Often in conflict with the monster Leviathan (Isaiah 27:1, Ps 74, Job 9:12) These ideas were suppressed in favour of God’s power and purpose of intention.
5. Continued creation – God did not stop creating in the first week! Ps88/89 suggests that creation is ongoing and Job 26 and 38 refer to God’s continual battle against forces. Is 40 develops idea that God’s power continues to be manifest in our world. Finally the creative activity of God is ongoing in Amos 4:13, Is 40:12 and Ps 104.
6. Fertility of God – The Jewish concept of the fertility of God was influenced by the religions around the ANE. YWHW, not Baal bestowed creation with fruit, blessings etc. There was no need for an elaborate ritual each year as other religions had.
7. Eschatological nature – God created his world but destroyed it at times. God will eventually make it all new in the future time and the book of Isaiah has the strongest and most vivid imagery of this concept – 65:17.
What makes the creation of humanity in the Jewish understanding different from others in the ANE? And how do Jewish writers show that there was a purpose to humanity in the creation stories? These are gift questions if they come up.
1. Purpose of humanity on the stories of Genesis – stewardship.
Both the accounts of Genesis show a very positive image of humanity. Humanity comes from God. In the image of God he created them - imago dei. The creation of humanity is the pinnacle of creation. It is structured around humanity who are to be masters and stewards of creation in Genesis 1. In Genesis 2 Adam was created and co-worked with God in the naming over the animals. At that time, naming something implied power and dominion over it. Humanity is given an activity, not a bondage labour. They are to maintain the earth, till the garden. When Adam is lonely he is given a companion, there is a purpose also to woman. They are to go forth and multiply, to create as their creator has done. What a gift and a responsibility to treasure! There is no comparison in any text around at the time. Though Genesis 2 suggests that they are made of clay, therefore weak and humble, they are vitalised by the Spirit, the Ruah of God. This makes them distinct from the rest of creation. ‘Adamah – the man of clay becomes ‘nephesh, body and breath.
2. Contrast to other ANE texts – Enuma Elish.
It is the story of the battle between gods in Mesopotamia. There were originally Apsu and Tiamat. The lesser gods wanted more rights and wouldn’t serve some of the older gods. Tiamat sided with the younger gods against her husband. Apsu is defeated but there is another battle between Tiamat and the young god Marduk. There is a struggle and Tiamat is destroyed by Marduk. The universe is formed from the remains of her body and humanity is a by product of this creation, not the pinnacle as in Genesis. Humanity was made to serve in bondage and do the duties the lesser gods would not do.
Sabbath
"The Sabbath day is hallowed because God made it so” (NJBC) God’s model of resting is a model for human rest and part of God’s love for us. WE are not slaves like the Enuma Elish suggests but worthy of respect and rest. The concept of the Sabbath rest instigated by God is taken up in Exodus and subsequent Jewish thought. It shows again the different purpose of humanity.
Implications of the doctrine of Creation
1. Cannot reduce the idea of God to our level as God is above us.
2. It implies that God has authority and because of our relationship we have authority and responsibility.
3. Creation is good and though it is stained by sin, creation is still good because God created it.
4. Imago dei – we will not be happy without God. As St. Augustine said “Our hearts are restless until we find out rest in you.
5. God is good – this compels us to be like him, that God will give second chances.
6. Humanity was meant for marriage and procreati
Different accounts of Yahweh and Priestly
Images and models of God– combat, word, continuous creation, fertility, eschatological and potter etc.
Order of creation
Purpose of humanity
Sabbath
Implications
Love of God
General background.
Questioning the idea of a God would never have entered the Jewish mindset. The existence of a being above them was taken for granted. They might well have believed in other gods up to the time of Moses and beyond even but the idea of no God, never! Original Israelite ideas would revolve around the idea of El, often El Shaddai, god of the mountains. Other gods would be seen to be inferior to this supreme God. That was a primitive belief, it would have died out about the time of writing the accounts of creation but there were still traces to be found. There is a reference to let us make them like us in Genesis 1. The main idea of God we need to consider is that of creator. WF Albright suggests that the name YWWH – ‘a ser – yihwheh refers to “He brings into being what comes into existence” that is, creator. Jewish understanding shows God as creator, he who alones guides and saves humanity. There are many references to God as creator. The verb used is bara – used 50 times and always in reference to God as the subject. Some include:
a) Gen. 11:3,7
b) Deuteronomy 32:8-9
c) I Kings 22:19-22
d) Isaiah 6, 40:11
e) Job 1-2
Different accounts.
There are two different accounts of creation to consider which suggest different ideas of God. The Bible was not written starting with Genesis and ending with the book of Maccabees. There are different strands involved in the production of the book. We do not have to go into detailed biblical analysis of how the Bible came to be but consider instead how the different writers saw their image of God.
Wellhausen in the 19th century divided the OT in 4 sections of writings - Yahwehist, Elohist, Priestly and Deuteronomy. (JEDP)
The first account was the Yahwehist – written in the 8th century. (Gen 2:4 – 3:24) The concept of God is anthromorphic; God is portrayed in human terms in this image. So an anthromorphic image of God talks about God’s right hand, God’s feelings, God walking in the cool of the day etc. God has human characteristics. Look at Genesis and see what you can find there. The account suggests that creation was not that structured. God seems to be experimenting on an ad hoc basis. Have a look at the story and you will see what I mean. God suggests to Adam – what about this one? No, it’s not right you can almost imagine he said this. Then you might see God suggest an alternative and on it goes… Then God comes up with the idea of woman and that’s a definite hit. It’s actually a lovely, friendly image of God, not remote at all. Then when humanity manages to mess up God’s lovely plan he doesn’t seem to know it all. Think of the story again. Adam and Eve hide and God asks then where they are? Is he not omnipotent and omniscient? Then this friendly image suddenly vanishes and he gets really angry with the serpent and banishes humanity! Is this a more familiar image of God? It’s rather seeing different images of figures of God in authority.
The second account is the Priestly account. Though it comes first it is in fact the later version. Probably written about the 4th-5th century BC, it is associated with liturgy and temple worship. The main theme is that of God’s goodness in creating the universe. From this come four main ideas to mention:
a) The world is good as the world came from God’s creative divine world.
b) God is the creator and it is not an accidental design but one of purpose.
c) The idea of Sabbath rest.
d) The response of humanity is to worship their Maker and realise their responsibility as stewards.
It is a much more structured and formal account of creation. Everything is ordered. Their understanding of the world reflects their image of God. In this account God is a more supreme God, responsible for the total goodness of the world.
Creation by Word or creation by Work?
One area to consider in comparing these two accounts is the different image they give of the way God creates. The Priestly account suggests creation by Word; the Yahwehist account suggests creation by Work. In the Yahwehist account the world is a desert, which is then irrigated and watered. A garden is created. Man is moulded out of the clay and life, ruah is breathed into him. Man then needs a helper and then helpers are made. Woman is not breathed or moulded but taken from the rib of Adam and enfleshed. God is more a builder or maker than a creator from nothing. It reflects an older image of God as a potter – creator, a more anthromorphic idea. In the later account God created by Word – God said and it was done. It shows God’s mastery, he banished chaos, brought light and order and created. Heidt writes in his book on Genesis the simple divine command shows a “transcendent God who reaches out by mere exercise of will”
There is a polemic to the writing. Other peoples in the Ancient Near East worshipped the Sun and the Moon. This account reflects the monotheism of the people in the 5th century, and the writer says that only God can be worshipped therefore.
Models of God
It is worth moving away from the two accounts for a time and consider some general models of God.
1. Emanation – God is creative and energy providing. This suggests that an overflowing of God’s energy resulted in the creation of the world. Why would this not fit in with the biblical ideas much?
Too impersonal and no purpose therefore to humanity and to creation.
2. Construction – God as a builder. Is this biblical? Yes, as it fits in with the Yahwehist account and across the OT we will find many ideas of God as builder. (Ps 127 shows a planned and purposeful builder). Does this suggest ex nihilo – creation from nothing? NO as the material comes from somewhere.
3. Artist – Creation is a work of art. Is this biblical? Very, biblical. The idea of creation as a handiwork of God is very biblical. We are made in imago dei – in the image and likeness of the artist! It is not an impersonal piece of work as the artist puts something of himself into his work.
4. Combat – influence from ANE where the gods were in constant combat. Throughout the OT there are references to creation as a result of combat. Often in conflict with the monster Leviathan (Isaiah 27:1, Ps 74, Job 9:12) These ideas were suppressed in favour of God’s power and purpose of intention.
5. Continued creation – God did not stop creating in the first week! Ps88/89 suggests that creation is ongoing and Job 26 and 38 refer to God’s continual battle against forces. Is 40 develops idea that God’s power continues to be manifest in our world. Finally the creative activity of God is ongoing in Amos 4:13, Is 40:12 and Ps 104.
6. Fertility of God – The Jewish concept of the fertility of God was influenced by the religions around the ANE. YWHW, not Baal bestowed creation with fruit, blessings etc. There was no need for an elaborate ritual each year as other religions had.
7. Eschatological nature – God created his world but destroyed it at times. God will eventually make it all new in the future time and the book of Isaiah has the strongest and most vivid imagery of this concept – 65:17.
What makes the creation of humanity in the Jewish understanding different from others in the ANE? And how do Jewish writers show that there was a purpose to humanity in the creation stories? These are gift questions if they come up.
1. Purpose of humanity on the stories of Genesis – stewardship.
Both the accounts of Genesis show a very positive image of humanity. Humanity comes from God. In the image of God he created them - imago dei. The creation of humanity is the pinnacle of creation. It is structured around humanity who are to be masters and stewards of creation in Genesis 1. In Genesis 2 Adam was created and co-worked with God in the naming over the animals. At that time, naming something implied power and dominion over it. Humanity is given an activity, not a bondage labour. They are to maintain the earth, till the garden. When Adam is lonely he is given a companion, there is a purpose also to woman. They are to go forth and multiply, to create as their creator has done. What a gift and a responsibility to treasure! There is no comparison in any text around at the time. Though Genesis 2 suggests that they are made of clay, therefore weak and humble, they are vitalised by the Spirit, the Ruah of God. This makes them distinct from the rest of creation. ‘Adamah – the man of clay becomes ‘nephesh, body and breath.
2. Contrast to other ANE texts – Enuma Elish.
It is the story of the battle between gods in Mesopotamia. There were originally Apsu and Tiamat. The lesser gods wanted more rights and wouldn’t serve some of the older gods. Tiamat sided with the younger gods against her husband. Apsu is defeated but there is another battle between Tiamat and the young god Marduk. There is a struggle and Tiamat is destroyed by Marduk. The universe is formed from the remains of her body and humanity is a by product of this creation, not the pinnacle as in Genesis. Humanity was made to serve in bondage and do the duties the lesser gods would not do.
Sabbath
"The Sabbath day is hallowed because God made it so” (NJBC) God’s model of resting is a model for human rest and part of God’s love for us. WE are not slaves like the Enuma Elish suggests but worthy of respect and rest. The concept of the Sabbath rest instigated by God is taken up in Exodus and subsequent Jewish thought. It shows again the different purpose of humanity.
Implications of the doctrine of Creation
1. Cannot reduce the idea of God to our level as God is above us.
2. It implies that God has authority and because of our relationship we have authority and responsibility.
3. Creation is good and though it is stained by sin, creation is still good because God created it.
4. Imago dei – we will not be happy without God. As St. Augustine said “Our hearts are restless until we find out rest in you.
5. God is good – this compels us to be like him, that God will give second chances.
6. Humanity was meant for marriage and procreati
