III. “God” - Who?
1. Character of God
The creation accounts emphasize the character of God as both transcendent and eminent. This accounts for the back to back creation stories in Genesis 1 and 2.
a) אלהים – Genesis 1
The general flow of Genesis 1 indicates that God is before all creation.1 God is not seen as engaging in specifics of creation but the universals. In verses 3-5 we see God creating time,2 then in verses 6-8 God creates the waters and the air. This pattern of general creation continues throughout Genesis 1. The term Elohim is used to express God as the transcendent creator of the universe, distinguishing his otherness from it. It has also been noted that this plural usage in the singular might be seen Trinitarianly, or simply that Elohim is the supreme being.3 Sometimes this is called the greatness of God.
God’s greatness is echoed elsewhere in scripture. God through Isaiah proclaims rhetoricly:
b) יהוה – Genesis 2
In Genesis 2 we see a second account of creation, unlike the first account. Here we see God taking a particular interest in the specifics of man and where man is to live. We see God planting a garden6 rather than simply speaking it into existence.7 Furthermore in contrast to Genesis 1 we now see the word YHWH being used of God.8 This is the personal covenantal name of God9 used throughout the Old Testament.10 This second rendition of creation brings the reader to grips with the eminence of God, interacting and caring for His creation.
God is relational; the first thing in all of creation that He says is not good is that man is alone and thus not in relationship. God remedies this problem as a great surgeon.11 The care of God in the garden and the specific detail a close and loving side to Him.
c) Consistency of Genesis 1 and 2
Some theologians seem to pit Genesis 1 against Genesis 2,12 however if such were the case the foundation for our whole doctrine of God would fall apart. If one takes the view of Genesis 1 alone they would see God only as Voltaire’s watchmaker and not from the beginning relational. If one takes Genesis 2 alone we may see God as a grandfather type in the sky, without ever seeing the majesty of God. The two stories are consistent as they bring the universal and the particular together.13 This is in contrast to many ancient gods who are either personal or infinite but only the Judeo-Christian God is both.14 We also see God’s character show up as one who is willing to die for sinners in order to bring about his new creation.15
2. God as Foundational
The Bible does not give any background for the creation or formulation of God rather it begins with a bold assertion that God exists.16 The writer of Hebrews picks up on this notion, “whoever would draw near to God must believe that he exists.”17 The nature of such an account requires one to approach the text in faith. It also breaks with the ancient near east being monotheistic and not poly and pantheistic.18
This also breaks from the man centeredness of what most new creation stories entail. Jesus said, “No one can come to me unless the Father who sent me draws him.”19 If new creation is a synonym for the entire process of salvation, then it is only by God’s active will that men are made new and not by their own fruition which is at such utter odds with the mindset of both the Pharisees of Christ’s day and the culture of our own.20
This is prophesied when Ezekiel writes, “And I will remove the heart of stone from your flesh and give you a heart of flesh.” Here God is speaking about his restoration efforts in the new covenant, and he attributes the work of new creation to himself, and not to man in any way.21 Paul echoes this when he states that we are “God’s workmanship, created in Christ Jesus to do good works.”22
3. Trinity in Creation
All the members of the Trinity are both present and active during the creation of the world. God (the Father) and the Holy Spirit are explicitly presented in Genesis 1:1-2. There is also an allusion to the Trinity in Genesis 1:26, “let us make man in our image.” The grammar suggest that one being is actually saying this, therefore the distinctness of personalities, a plurality within the unanimity of being can be argued from here. However other interpretations suggest that the “us” are angels of some form or even other gods.23
In the New Testament Christ is the agent through which God creates the world. The most obvious parallel to Genesis 1:1-3 is John 1:1-3. Paul also picks up on this in Colossians 1:16-17 asserting that Christ is not only the creator God but also the sustainer God.
Furthermore we see Trinitarian formulas tied with the new creation, in many of Paul’s letters. In Galatians Paul wrote that it is the Father who sends the Son, gives the Spirit to redeem and recreate sinners.24 The classical view of the atonement, which brings salvation, echoes these verses, in that the Father gives the Son, the Son buys the saints, and the Holy Spirit indwells them.25
1. Character of God
The creation accounts emphasize the character of God as both transcendent and eminent. This accounts for the back to back creation stories in Genesis 1 and 2.
a) אלהים – Genesis 1
The general flow of Genesis 1 indicates that God is before all creation.1 God is not seen as engaging in specifics of creation but the universals. In verses 3-5 we see God creating time,2 then in verses 6-8 God creates the waters and the air. This pattern of general creation continues throughout Genesis 1. The term Elohim is used to express God as the transcendent creator of the universe, distinguishing his otherness from it. It has also been noted that this plural usage in the singular might be seen Trinitarianly, or simply that Elohim is the supreme being.3 Sometimes this is called the greatness of God.
God’s greatness is echoed elsewhere in scripture. God through Isaiah proclaims rhetoricly:
Who has measured the waters in the hollow of his hand, and marked off the heavens with a span, enclosed the dust of the earth in a measure, and weighed the mountains in scales and the hills in a balance?4Further the Psalmist explains the that “Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God.”5
b) יהוה – Genesis 2
In Genesis 2 we see a second account of creation, unlike the first account. Here we see God taking a particular interest in the specifics of man and where man is to live. We see God planting a garden6 rather than simply speaking it into existence.7 Furthermore in contrast to Genesis 1 we now see the word YHWH being used of God.8 This is the personal covenantal name of God9 used throughout the Old Testament.10 This second rendition of creation brings the reader to grips with the eminence of God, interacting and caring for His creation.
God is relational; the first thing in all of creation that He says is not good is that man is alone and thus not in relationship. God remedies this problem as a great surgeon.11 The care of God in the garden and the specific detail a close and loving side to Him.
c) Consistency of Genesis 1 and 2
Some theologians seem to pit Genesis 1 against Genesis 2,12 however if such were the case the foundation for our whole doctrine of God would fall apart. If one takes the view of Genesis 1 alone they would see God only as Voltaire’s watchmaker and not from the beginning relational. If one takes Genesis 2 alone we may see God as a grandfather type in the sky, without ever seeing the majesty of God. The two stories are consistent as they bring the universal and the particular together.13 This is in contrast to many ancient gods who are either personal or infinite but only the Judeo-Christian God is both.14 We also see God’s character show up as one who is willing to die for sinners in order to bring about his new creation.15
2. God as Foundational
The Bible does not give any background for the creation or formulation of God rather it begins with a bold assertion that God exists.16 The writer of Hebrews picks up on this notion, “whoever would draw near to God must believe that he exists.”17 The nature of such an account requires one to approach the text in faith. It also breaks with the ancient near east being monotheistic and not poly and pantheistic.18
This also breaks from the man centeredness of what most new creation stories entail. Jesus said, “No one can come to me unless the Father who sent me draws him.”19 If new creation is a synonym for the entire process of salvation, then it is only by God’s active will that men are made new and not by their own fruition which is at such utter odds with the mindset of both the Pharisees of Christ’s day and the culture of our own.20
This is prophesied when Ezekiel writes, “And I will remove the heart of stone from your flesh and give you a heart of flesh.” Here God is speaking about his restoration efforts in the new covenant, and he attributes the work of new creation to himself, and not to man in any way.21 Paul echoes this when he states that we are “God’s workmanship, created in Christ Jesus to do good works.”22
3. Trinity in Creation
All the members of the Trinity are both present and active during the creation of the world. God (the Father) and the Holy Spirit are explicitly presented in Genesis 1:1-2. There is also an allusion to the Trinity in Genesis 1:26, “let us make man in our image.” The grammar suggest that one being is actually saying this, therefore the distinctness of personalities, a plurality within the unanimity of being can be argued from here. However other interpretations suggest that the “us” are angels of some form or even other gods.23
In the New Testament Christ is the agent through which God creates the world. The most obvious parallel to Genesis 1:1-3 is John 1:1-3. Paul also picks up on this in Colossians 1:16-17 asserting that Christ is not only the creator God but also the sustainer God.
Furthermore we see Trinitarian formulas tied with the new creation, in many of Paul’s letters. In Galatians Paul wrote that it is the Father who sends the Son, gives the Spirit to redeem and recreate sinners.24 The classical view of the atonement, which brings salvation, echoes these verses, in that the Father gives the Son, the Son buys the saints, and the Holy Spirit indwells them.25
1) This idea is echoed in places such as Isaiah 45:18 - Return to text
2) While specific time references are not used Earthly creations tell time by the movements of the sun and the stars. - Return to text
3) BDB, s.v. “430”, 43. - Return to text
4) Isaiah 40:12, All Citations ESV unless otherwise stated. - Return to text
5) Psalm 90:2 - Return to text
6) Genesis 2:8 - Return to text
7) Genesis 1:11 - Return to text
8) LORD God statements beginning in Genesis 2:4 - Return to text
9) BDB, s.w. “3068-9”, 217-218. - Return to text
10) Genesis 15, 17, Exodus 3, etc. - Return to text
11) Genesis 2:20-2 - Return to text
12) This is mostly liberal scholarship though one theologian of note might be Dr. Michael Welker of the University of Munster, as seen in his article: Michael Welker, “What Is Creation? Rereading Genesis 1 and 2”, Theology Today 48/1 [1991]: 56-71. - Return to text
13) R.Alter, The Art of Biblical Narrative (New York: Basic Books, 1981), 141-217. - Return to text
14) The pantheon of the Canaanites and the unmoved mover of Aristotle express this point, the former being personal but not infinite, the latter being infinite but not personal. - Return to text
15) Romans 5:7-8 - Return to text
16) Genesis 1:1 - Return to text
17) Hebrews 11:6 - Return to text
18) Ancient myths such as Enuma Elish contain many gods who are part of the creation. - Return to text
19) John 6:44 - Return to text
20) John 5-6 - Return to text
21) Ezekiel 36:25-8 - Return to text
22) Ephesians 2:10 - Return to text
23) The position of other gods is defended mostly by Dr. Michael S. Heiser of www.thedivinecouncil.com where much of his work is available. - Return to text
24) Galatians 4:4-6 cf 2 Thessalonians 2:13-15 - Return to text
25) Westminster Confession of Faith, xvii, 1. - Return to text
...To Be Continued...
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