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Levi Jones

Old Testament Theology

Over the years there have been a number of attempts to find consistent themes

flowing throughout the Old Testament. Serious scholars have depicted God through

various themes, such as: Covenant; God as Divine Warrior; Wisdom; History; Cult;

Salvation; and Calling, to name a few. Among these, however, the theme of creation has

been seriously neglected (God and World ix-xiv). A proper Old Testament theology

views God as Creator working in and through the creation to bring and sustain life. All

other themes interwoven into the Old Testament can and should be understood within a

creation theology.

Pentateuch and Creation

“When God began to create heaven and earth” are the first words of the Scriptures

(Tanakh 3). Creation is the beginning action of God in the world. As the wording

suggests in the Tanakh, God’s creating has not ended with the formation of the world and

everything in it. Rather, God’s creating continues as an ongoing process. God even

places man in the garden to govern over creation and till the soil (Ge 2:5; 1:26-30). This

act alone suggests that God’s creation continues to produce life by creating through the

processes and instructions given by the Creator.

This Creation is given order instead of the chaos that had previously been. The

waters are separated forming the sky apart from the waters below. The earth is filled

with life to govern each space. Of course, sin is introduced into the world interrupting

the harmony and shalom of creation. Dissonance between the Creator and the created

produces a fissure. This gap in relationship culminates in violence and wickedness by

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humanity. In fact, Genesis 6:5 states that “every plan devised by [humanity’s] mind was

nothing but evil all the time.” This wickedness has replications for all creation. God

decides to destroy humanity and the earth with a flood. The waters above collapse into

the waters below. Humanity’s anti-creational activity has brought about chaos rather

than the order God desired for His Creation. Despite this fact, God spares Noah and his

family’s life, because God considered Noah righteous, via the ark. Despite this

destruction, humans remain entirely wicked “from his youth” (Ge 8:21). However, God

covenants with humanity saying that He will never destroy “the earth because of man”

nor “every living being, as I have done” (Ge 8:21). God is committed to the work He

began in creation and will see it to completion.

The first command given after the flood reflects the words from the Creation

account: “Be fertile and increase, and fill the earth” (Ge 9:1). Life seems to be something

God is concerned about. Skip ahead to the enslavement of the Israelites in Egypt. The

Hebrew people have become a vast population, fulfilling the command to be fruitful. It

was also a fulfillment of the covenant made with Abraham. Pharaoh, on the other hand,

decides that Israel is a threat to national security. He begins trying to control the

population of Israel by having their baby boys killed. The acts of Pharaoh beyond this

instance can also be seen as anti-creational acts to which God resoundingly responds

through natural wonders. The final judgment of Pharaoh culminates at the crossing of the

Sea of Reeds. After the Israelites cross on dry land safely between the two walls of

water, Pharaoh and his army pursue. However, God allows the waters to slam down

upon the army, annihilating them entirely. As God had separated the waters of chaos at

Creation, Pharaoh’s acts destroy him in the chaos.

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God’s creational activity is not relegated to the natural realm alone. In Exodus,

we see the instructions to build the Tabernacle, a place of worship. The instructions for

the Tabernacle and Genesis 1 hold many similarities. Both are created in seven days;

specific spaces are formed and filled; separation between areas is also important, as in

creation; man governs over the proceedings as representatives of God; and it is used to

promote life for the community. The Tabernacle and worship are meant to form a certain

type of people that will be representatives of God to the rest of the created order (Ex.

19:5-6).

The covenant found in Deuteronomy is also based on creation and the Creator.

The Song of Moses calls Israel to radical obedience to Yahweh. In Deuteronomy 32:6,

Moses questions, “Is not he your father, who created you, who made you and established

you.” God deserves obedience because He alone is Creator and God. He alone has given

life to Israel.

Creation Theology, according to Terrence Fretheim, can be seen as God’s

redemptive action in the world through re-creation. Creation is “life-giving, life-

preserving, and life-blessing” (Exodus13). In addition, re-creation is a means of “…

returning creation to a point where God’s mission can once again be taken up” (Exodus

13). Anything opposing those purposes will be judged and brought back under God’s

sovereignty (i.e. Pharaoh of the Exodus).

Deuteronomistic History

Creation theology also shapes our view of God’s sometimes violent interaction

with the nations as something more than whimsical favoritism for Israel. God desires to

re-create a space (i.e. Promised Land, Tabernacle) in which to relate and dwell among
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His creation. God’s purposes for Israel, stated in Exodus 19:5-6 and Genesis 12:2-3,

show God’s concern for all creation, not just Israel. Israel’s seemingly constant

redemption from exile is viewed to be re-creational processes that allow God to bless the

world by His presence, thus glorifying His Name (Fretheim 12-14; Birch 154-64; 189-

205).

However, despite this concern for all of creation, why does God seem to violently

oppose the other nations? Once again, it can be said that other nations are acting out in

anti-creational ways. These nations do not recognize Yahweh as the Creator, serving

other gods. They also do not enact justice, which is a major concern of God’s. 1 and 2

Kings details the reigns of the kings of Israel and Judah. The summary of each king’s

reign depends on whether or not each king was obedient to God’s Law or not. Only a

few king’s reign are extolled due to their obedience to God, which brings about life for

the community. Israel is preserved and blessed through their leadership. Judgment is

usually brought upon Israel when they fail to follow God’s purposes in the world. In

other words, Israel becomes like the surrounding nations by participating in anti-

creational activity.

However, God is always quick to extend mercy when His people repent or cry out

for help. Redemption and salvation, as Fretheim points out, become the very creational

activities of God. Discipline, by way of exile or enslavement to other nations, is used to

form Israel into the types of people who will be obedient. In other words, they will live

out God’s creational purposes to their world. This creational purpose is seen as equality

and justice for all people, not just Israel. Unwillingness to live in the land on God’s

terms risks judgment from God.

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Wisdom Literature

Wisdom literature in the Bible has a sense of creation being formed through

God’s wisdom. In fact, wisdom is the first of God’s creations (Pr 8:22-31). Wisdom is

the means by which creation functions harmoniously. In this view, creation and wisdom

are linked inextricably together.

Psalms also roots praise to be found in creation and to the Creator. John G.

Gammie notes, “Psalms of natural wisdom… focus on the created order, offspring, life,

abundance, or fruitfulness” (130). Gammie suggests there are eight psalms that prescribe

to this theme (Psalms 45, 91, 104, 127, 128, 133, 139, 147). However, I do not believe

this is an all-encompassing list detailing God’s creating activity. Psalm 51:10 is a good

example, stating, “Create in me a pure heart, O God.” God’s creating activity is not

relegated to natural events. However, this particular psalm is concerned about life and

knows God is the only source for that life. Likewise, other psalms have creation weaved

into their message (Psalms 65, 89, 94, 95, 102, 103, 119, 148).

Job, although he is not always explicit, also has creation as a theme in its pages.

For instance, Job 12 says that the wisdom of God can be found in creation if one searches

for it. It maintains God is the sovereign Creator. In Chapter 14, Job once again asserts

that God is Creator and that he is the work of God’s hands. In Chapter 38, God defends

His Name to Job and his friends. God asserts that only He laid the foundations of the

earth and all that is in it. It is upon this fact that God vindicates Himself and shames

Job’s friends for speaking falsely.

Even the downcast viewpoint of Ecclesiastes has creation as a central force in its

theology. Despite Ecclesiastes seemingly “enjoy life however you may” attitude, we find
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caution to “remember our Creator in the days of our youth.” In other words, you will one

day have to give an account to God for all that we have done, so be mindful of your

decisions. Likewise, even though Ecclesiastes maintains that life is meaningless, it

affirms that life is a gift from God that should be enjoyed.

Within the Wisdom tradition we see a strong correlation between wisdom and

creation. God formed creation through His wisdom. This same creation, when working

properly, attests to the wisdom of God. God is the giver and sustainer of life, so we

should fear Him (Pr 1:7). Finding this wisdom produces life, but shunning God’s

wisdom brings death and folly. God’s creative purposes always promote life.

Prophets

Both the major and the minor prophets are generally concerned about purity and

social justice. Although each prophet may have a slightly different view of this purity

and separation, each of them has creation themes threaded throughout. Isaiah alone

mentions Creator, create, or created twenty-two times. God is the holy Creator who

alone is worthy of praise. Therefore, Israel must worship God alone if they desire life.

God formed and created the people of Israel and Judah. Likewise, each breath of man is

a gift from God. Despite God’s judgment, He remains committed to Israel. He will not

let them be consumed but will maintain them because He is still committed to His work,

which is not finished. Besides that point, Isaiah affirms that God’s work is not finished,

stating, “I will create new heavens and a new earth.” God is bringing all things, Creation,

to a certain point whereby God might once again say, “It is very good.”

Jeremiah also asserts that God’s creating days are far from over. Jeremiah 31:22

says, “The Lord will create a new thing on earth.” As part of the creation, we, like Israel,
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are called to participate in God’s kingdom. Through the means of justice, we in a sense

live out God’s creational purposes of blessing for humanity. Amos is also a great

example of this politic. God’s judgment is based upon His authority as Creator, as well

as, Israel’s failure to live obediently to God’s Law. Jeremiah calls Israel to remember its

Creator and to turn back to the one who formed them. In the same way, every prophet

calls Israel to do the same by participating in God’s on-going creational activity.

The Old Testament clearly calls us to engage the world as stewards and shepherds

of God’s creation. Likewise, it calls us to actively participate in the redemptive actions

of God. These actions are “life giving, life blessing, and life preserving” (Exodus 13).

Re-creation is the means of “…returning creation to a point where God’s mission can

once again be taken up” (Exodus 13). As such, God calls us to be a holy people, living in

obedience to Him alone.

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Works Cited

Anderson, Bernhard W. From Creation to New Creation: Old Testament Perspectives.

Minneapolis: Augsburg Fortress Canada, 1994.

Birch, Bruce C., Walter Brueggemann, and Terence E. Fretheim. A Theological

Introduction to the Old Testament. New York: Abingdon P, 2005.

Fretheim, Terence E. Exodus. New York: Geneva P, 2003.

Fretheim, Terence E. God and World in the Old Testament: A Relational Theology of

Creation. New York: Abingdon P, 2005.

Gammie, John G. Holiness in Israel. Eugene: Wipf and Stock, 2005.

Matthews, Victor H. Old Testament Themes. New York: Chalice P, 2000.