God's Attributes

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God’s Attributes

In the beginning when God created the heavens and the earth, (Gen. 1:1).

   God is distinct from creation and Creator of the whole universe and therefore takes on a creative characteristic.  As the first being who created the universe, God is in control.  All things are from God and God transcends all things.  From reading all of Genesis 1 we can see that there is harmony as well.  This creation narrative is placed purposely before the older account of Genesis 2, a more primitive approach to the origin of man.  The Hebrew word Adam simply means “man” and adamah in Genesis means “from the ground.”  Adam and Eve as two literal people was not the intention of the story.  What we see here is God as Creator, a bigger miracle than just knowing the names of our first two ancestors which likely goes back through millions of years of evolution.  Please do not take the story literally.  We also notice a God with an order and purpose to the universe from the literary technique used by the P source (priestly source).  The below list is admirably close to the theory of evolution with fish and birds coming near the end followed lastly by humans and animals.  Of course, at first there was light and the heavenly bodies.

Day 1: Light                                                 Day 4: Lights in the sky
Day 2: Sea and heaven                                 Day 5: Sea creatures and birds
Day 3: Dry land                                            Day 6: Land animals and humankind
 
 “When [on high] there was no heave, no earth, no height, no depth, no name” (Kessler 79).    

   Matter was chaotic and now has order.  Order to chaos was not only a Jewish theme written by Levitical Priests, but also embedded in the Babylonian creation myth, “Enuma Elish” meaning "when on high" (Kessler 79) or "when above" (Coogan 5).  It can even be argued that such an idea would have been influenced from the Babylonians when the Jews were taken into captivity 587-538 BCE.  For example, think of Mt. Sinai.  Our focus here is Genesis 1, a priestly source was likely canonized shortly after their return to Israel in the late sixth century BCE.  The matter referred to in the “Enuma Elish” was Tiamat, literally meaning “deep” or “deep abyss."  She is referred to as the first mother and the "Old Hag" (Kessler 79).  Eve was the mother of all living in Genesis.  This formless void was split in two by Marduk or in earlier traditions of the story, the god Enlil.  Her top half formed the heavens and her bottom half formed the earth.  Humans were formed from her blood.  Like Genesis 2 where man is created from dirt, the “Enuma Elish” does not give a very flattering view of human origin; blood.
 

 
 

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Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth” (Gen. 1:26).
 
   We are from God and God transcends all of us.  God’s character and features are in us even though they may not be the same for us as God, they are from God and in God’s image.  Now, why the plural usage for the deity in Gen 1:26?  Did the Hebrews at one time believe in multiple deities?  Regardless of the answer to the second question which the affirmative is almost certain prior to taking over Israel, the plural usage of “Let us” refers to God and the retainers of the divine court seen throughout the Old Testament.  Furthermore, “our image” dictates that all humans resemble the imageless divinity of God in some respect.  God here is without parts as we will later find out.
   In contrast with man being created adamah or from the ground, a higher sense of self-worth is given to readers.  The priests who wrote this account could have very well had in mind to elevate the role of humans in the world from such a lowly origin.  Humans can be seen as reflecting God’s image.  As it is humankind, both male and female, who are created in God’s image, we can see a contradiction to the masculine usage of God throughout human history.  God is above having a gender as both man and woman are created in God’s image.  Only one God is present in this creation myth found in Genesis 1 regardless of the plural usage of the deity.  Monotheism was by this point and time at the front of Judaism.
   Other interpretations of Gen. 1:26 are that with God’s Spirit present at creation, “Let us,” and “our image” is a foreshadowing to the Holy Trinity of Father, Son, and Holy Spirit.  It is the Godhead.  However, this was not on the minds of the priests writing Genesis 1 as no thoughts of Jesus would come for more than five centuries later.  Majestic usage of the terms is also plausible whereas a king or ruler could be referred to in the non-literal sense to show honor.  Literal usage in scripture can be problematic.  Speaking of plurality, let’s say one is asked, “How are we doing?”  By no means does the subject intend to address two individuals.
   So what is God’s image?  Part of transcending creation and being distinct from it is the divine simplicity of God to not consist of parts.  Rather than getting into divine simplicity here though we’ll look at some passages where some are written about as having seen God.  YHWH appeared to Abraham by the terebinths of Mamre, as he sat at the entrance of his tent in the heat of the day.  He looked up and saw three men standing near him.  When he saw them, he ran from the tent entrance to meet them, and bowed down the ground (Gen. 18:1-2).  A deity, YHWH, appearing to Abraham suggests that these are not earthly beings but rather a divine revelation.  We also see another possible plural usage of the divine.  Here it is almost certainly in majestic terminology if applicable.  It is not specific as to who these men are.  In all likelihood, the vision foreshadows the significance of the message being delivered to Abraham which is that his wife will bear a son.  Abraham is very respectful to YHWH by bowing in his honor.  As for “the heat of the day,” it was a common time of the day for travelers to seek shelter.  Lastly, “appearing” does not mean seeing in the literal sense as much as it does sending a revelation.
   In contrast with man being created adamah or from the ground, a higher sense of self-worth is given to readers.  The priests who wrote this account could have very well had in mind to elevate the role of humans in the world from such a lowly origin.  Humans can be seen as reflecting God’s image.  As it is humankind, both male and female, who are created in God’s image, we can see a contradiction to the masculine usage of God throughout human history.  God is above having a gender as both man and woman are created in God’s image.  Only one God is present in this creation myth found in Genesis 1 regardless of the plural usage of the deity.  Monotheism was by this point and time at the front of Judaism.
   Other interpretations of Gen. 1:26 are that with God’s Spirit present at creation, “Let us,” and “our image” is a foreshadowing to the Holy Trinity of Father, Son, and Holy Spirit.  It is the Godhead.  However, this was not on the minds of the priests writing Genesis 1 as no thoughts of Jesus would come for more than five centuries later.  Majestic usage of the terms is also plausible whereas a king or ruler could be referred to in the non-literal sense to show honor.  Literal usage in scripture can be problematic.  Speaking of plurality, let’s say one is asked, “How are we doing?”  The questioner in this scenario intends to address only one individual.
   Things get more specific with Jacob wrestling with El in Gen 32:22-32.  There are many things to address for educational purposes as well.  First of all, Jabbok was probably a word play on Jacob.  The river called Jabbok is an eastern tributary of the Jordan originating near present-day Amman.  As for “being left alone” refers to the time before he met Esau.  “Wrestling” with a man as used in this story makes for a great metaphor but one can wrestle with another person the same as one can wrestle with words such as Jacob and Jabbok.  “Hip socket” refers to a fleshy part of the thigh suggesting reproductive damage.  This is highly significant!  Now with his injury, Jacob can have no more children other than Benjamin who has already been conceived.  Jacob’s lineage is hereby thrown out of significance and Abraham can be claimed as Israel’s patriarch.  During the reign of Solomon, Israel split into two kingdoms.  Jacob was considered the patriarch of the north while Abraham was considered the patriarch of the south.  After the Assyrian invasion of 722 BCE causing the northern Jews to go back to Judah, the southern kingdom, the different sources were reconciled.  Today Abraham is considered the patriarch of Judaism and Christianity.
   While it is not entirely clear if the “two men” saw each other or if Jacob saw El, the deity reveals himself to Jacob.  It becomes confusing as to which party speaks the words “he said.”  This is intentionally intertwined in order to not confuse but show the one of the same image between El and Jacob who become God and Israel.  El asks for Jacob’s name and then tells him his new name is “Israel” meaning “The one who strives with God” or “God strives.”  Jacob’s descendants will be Israel.  Little do they know they will also have many struggling encounters with God.  El never reveals his name to Jacob, but Jacob does claim to have seen God face to face and names the place of their wrestling match, Peniel or Peni-El, meaning “face of God.”  Notice how at the end of the story, Jacob is limping.  This is a literary description of the times for maturity or coming of age.  An old man limps and now Jacob limps but not as they do.  He has come to the forefront of God’s plan as has Israel.  Oedipus also limps when reaching maturity in Greek mythology.  This story also explains why the Israelites do not eat the thigh muscle on the hip socket.
   Both stories indicate that Abraham and Jacob have seen or at least had God revealed to them.  Either way, both J and E have their founder “seeing” God.  “Our image” has very extensive meanings though.  These early sources see themselves in God, in creation, their nation of Israel, and as warriors.  YHWH is a warrior.  YHWH is his name (Ex 15:3).  This part of the Song of Moses is very typical of a storm god.  God’s upper body was not perceived to the Israelites as a whole though.  When on the mountain with God, “and they saw the God of Israel.  Under his feet there was something like a pavement of sapphire stone, like the very heaven for clearness” (Ex 24:10).  The Elohist is referring to a “construction of” the deity.  Notice how the author goes on to say “something like” a pavement of sapphire stone.  The deity’s face and upper body are hidden.  In the first verse of Exodus 24 it is only Moses who is to come near YHWH.  The deity changes to El for Ex 24:9-11.  This certainly explains the inaccessibility of the divine’s “face.”  But, he said, “you cannot see my face; for no one shall see me and live” (Ex 33:20).   Both J and E have similar concepts of divine revelation.  Is there Canaanite influence on divine image and revelation?  Or is God impassible and unaffected by human affairs?
   As much as there was an “exodus” there was a taking over of the culture that was once in the land that became Israel.  This was the land of Canaan.  “As I watched, thrones were set in place, and an Ancient of Days took his throne, his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels were burning fire” (Dan 7:9).  This poetic description of the future refers to judgment of the wicked.  We see similar obtained from Psalms and prophets.  El is the “Ancient of Days” also referred to as “Father of Years.”  There is Canaanite influence in these attributes.
   While we do not know what God “looks like” there is the spirit of God transcending into creation.  The spirit of God has made me, and the breath of El Shaddai gives me life (Job 33:4).  Creation began with God’s spirit.  Regardless of “physical” features, humanity is transcended from God.  Everything created is dependent on God.  When you send forth your breath, they are created; and you renew the face of the ground (Ps 104:30).  New life gets a new face which his added to God because it is from God.  The “face” of God is always changing in this respect, but omnipresence allows God to remain immutable and unchanging.  God exists outside of time and is therefore not limited to creation whereas creation is limited to its dependency on God.
   To this day, Christian theology holds that all things are from God their creator as do other monotheistic religions.  For by him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers- all things have been created through him and for him (1 Col 1:16).  This early Christian hymn is the cornerstone of the author’s argument adhering to Christ’s supremacy which includes his active role in creation.  “Thrones and powers” refers to earthly and cosmic powers.  There is a much larger characteristic at hand than the idea of a deity having a “face.”  

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Then YHWH formed man adamah and breathed into his nostrils the breath of life; and the man became a living being (Gen 2:7).

   Here we have an attribute of God creating through God’s breath.  This is a very low view of humanity as humans come from dirt, adamah.  There was nothing fancy about us until God acted.  Our life comes from God’s spirit.  Humankind was lifeless until brought to life by the breath of God.  Again, Adam and Eve were not two literal people, but eponyms for mankind and the mother of all living.  The point is that God transcends all creation and holds the cataphatic attribute of Holy Spirit or the spirit of life.  The Yahwist has a more personal than the priestly source of creation but it is not surprising given the fact we are looking at two very different stories separated by three to four centuries.
 
When Abram was ninety-nine years old, YHWH appeared to Abram and said to him, “I am El Shaddai; walk before me and be blameless (Gen 17:1).
 
            As we have already seen, El Shaddai is prominent in the priestly tradition referring to “God Almighty.”  It also occurs in other expressions of blessing and extensively throughout Job.  Abram is blameless as he enters this covenant with YHWH.  In the earlier J source in Genesis 15, the sign of the covenant was animal sacrifices. Now we have circumcision as the sign of God’s covenant with Abram.  Abram and Sarai’s names are also changed back to their original forms.  The point is to show that obedience to God is worth it.  God’s most favorable attribute here is “Father of Israel” later known to Christians as “God the Father.”  Abram’s kenosis is circumcision which would be followed by his descendants throughout Israel.
   There is strong relation to God and being without one’s children; “may El Shaddai grant you mercy before the man, so that he may send back your older brother and Benjamin.  As for me, if I am bereaved of my children, I am bereaved” (Gen 43:14).  Lineage is a major theme in the priestly tradition.  Preserving one’s family meant preserving one’s tribe and the nation of Israel; “by the God of your father, who will help you, by El Shaddai who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts and of the womb” (Gen 49:25).  Here El Shaddai is said to give blessings of fertility to the descendants of Jacob.
   Eventually, Judah’s name for God, YHWH, would take prevalence over all of Israel.  “I appeared to Abraham, Isaac, and Jacob as El Shaddai, but by my name ‘YHWH’ I did not make myself known to them (Ex 6:3).  YHWH goes even further with Moses, elevating Moses’ status amongst Israel’s history.  By now YHWH’s role as father of Israel goes beyond the patriarchal sense moving into the role of “Father” of a nation.  Let us recall, God said to him, “I am El Shaddai; be fruitful and multiply; a nation and a company of nations shall come from you, and kings shall spring from you (Gen 35:11).  This is Jacob’s first divine vision since his escape from Esau.  On his deathbed, Joseph passes his visions on to his son, Joseph.  And Jacob said to Joseph, “El Shaddai appeared to me at Luz in the land of Canaan, and he blessed me” (Gen 48:3).  This story is necessary to confer Israelite status onto children born of an Egyptian mother and to explain why Manasseh and Ephraim are prominent tribes in the time of Moses.
   These blessings of fertility, tribal prominence, and becoming a great nation all reflect the divine characteristic of first cause.  God is Creator as all creation comes from God.  All of us are made in God’s image so naturally God gives blessings of fertility.  God is the Father of all and of the nation of Israel.  While God can be angry and childlike by punishing those who contest, there are also blessings of fertility for obedience leading to a covenant between God and Abram shown by circumcision.  As we saw in Eden, sex is bad and punishable by banishment while fertility is good and a reward for obedience.

There an angel of YHWH appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed.  Then Moses said, “I must turn aside and look at the great sight, and see why the bush is not burned up.”  When YHWH saw that he had turned aside to see, God called him out of the bush, “Moses, Moses! And he said, “Here I am” (Ex 3:2-4).

   Before moving on Moses at the burning bush should be discussed.  Fire as seen in the previous reference to El’s chariot in Dan 7:9, is a conventional medium for divine presence.  In Hebrew, “bush,” is seneh, indicating that YHWH was simply talking to Moses on Mt. Sinai.  This was where YHWH appeared to all of Israel too.  Let us also view “is not burned up” as “does not burn” suggesting an impassible attribute to the divine.  God cannot be hurt or suffer from the actions of an individual.  While it is written to be an angel, there is no substantial difference between the deity and his agents.  “Moses, Moses!” portrays a further significance on what YHWH is telling him.  By responding, “Here I am,” Moses is accepting his role as leader of God’s chosen people, his own kenosis.  Fire holds much significance with YHWH as that is the result of burnt offerings to appease him.
   Abraham is written about the same way.  When the sun had gone down and it was dark, a smoking fire pot and a flaming torch passed between these pieces.  Fire is also being used conventionally here in reference to God’s covenant with Abram.  It would later be used to signify God’s communication with Moses.  However, instead of Abram accepting his role, it is YHWH who accepts Abram’s burnt offering.  Remember Samson’s birth?  The angel of YHWH did not appear again to Manoah and his wife.  Then Manoah realized that it was the angel of YHWH (Judg 13:21).  By appearing in the fire, YHWH is accepting Manoah’s goat and grain offering.  The basic point of Ex 3:2-4 is that YHWH is accepting Israel as the chosen people as their leader Moses is also accepting his kenosis, to lead the Hebrews from Egypt to the Promised Land.
   It was as a cloud by day and fire by night to give them light.  In Ex 13:17-22, YHWH does not want the Hebrews to have to face war in case they might change their minds and go back to Egypt.  Neither of which left its place in front of the people.  This refers to the Philistines who had begun to settle the coast of Canaan at the time of the exodus.  “Change their minds” literally means repent (Ex 13:17).  There are no second thoughts, YHWH is in command.  Also, Red Sea was literally “Sea of Reeds” which referred to a challenge or hard time.  It was not the literal Red Sea many readers think of today.  By giving them light at night and leading as a cloud by day, YHWH was allowing them to travel at all times.
   Further significance is given to YHWH’s appearance at Mt. Sinai in a poem from Deut 33:2.  He said: “YHWH came from Sinai, and dawned from Seir upon them; he shone forth from Mount Paran.  He came from Ribeboth-kodesh; at his right, a host of his own.”  This praise addresses that as the Hebrews crossed from Sinai into Canaan, they were escorted by a heavenly court.  Israel’s militia was their earthly counterpart.  This liturgy may come from Israel’s era of confederacy under Saulide rule.  As for Edom, it is a region in the southern Transjordan.  Another very archaic praise is “The Song of Deborah.”  The mountains quaked before YHWH, the One of Sinai, before YHWH, the God of Israel (Judg 5:5).  Those singing are describing God as a divine warrior.  The divine is omnipotent in this view of YHWH’s deliverance of Israel.  YHWH is the commander.
   Commands from YHWH are elsewhere seen in doubles aside from “Moses, Moses!”  But the angel of YHWH called to him from heaven, and said, “Abraham, Abraham!” And he said, “Here I am” (Gen 22:11).  This should sound familiar.  First of all, this is right where the deity El becomes YHWH in the story where Abraham sacrifices Isaac.  The point of this story can be that it points to Christ, but at the time of its origin, Abraham actually killed Isaac.  This story has been edited to give legitimacy to Abraham’s lineage rather than Jacob being the patriarch of Israel.  The deity changes because there are two different stories.  Anyhow, the doubling of Abraham’s name is a significant command as he was being called to make a sacrifice.  Like Moses, Abraham readily accepts as in the beginning of the story.  “Here I am” is an archetypal response of God’s servant in Hebrew literature regarding J, E, and P sources.  After these things God tested Abraham.  He said to him, “Abraham!”  And he said, “Here I am” (Gen 22:1).  Abraham was ready from the beginning and now the extension of the story has Abraham as God’s faithful servant.
   Samuel is another case of doubling.  His calling as a prophet begins when he is used for a message from YHWH to confirm an oracle.  Then YHWH called, “Samuel! Samuel! And he said, “Here I am” (1 Sam 3:4)!  Samuel’s kenosis is to answer YHWH’s calling for him to become a prophet as Moses accepted the role of leading Israel into the Promised Land and Abraham eagerly awaited to kill his only son who he patiently waited for a century to have.  Now YHWH came out and stood there, calling as before, “Samuel! Samuel!”  And Samuel said, “Speak for your servant is listening” (1 Sam3:10).  However, as far as prophecies and interpretations of such matters, YHWH takes on the role as the ultimate interpreter.

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Daniel answered the king, “No wise men, enchanters, magicians, or diviners can show to the king the mystery that the king is asking, but there is a God in heaven who reveals mysteries and he has disclosed to King Nebuchadnezzar what will happen at the end of days.  Your dream and the visions of your head as you lay in bed were these (Dan 2:27-28):

            First, clarity of “end of days” simply refers to the end of the present age and points to a new age of God’s rule.  It can be either at the end of times or when better days have occurred.  It is to give Israel hope in difficult situations such as invasions from the Babylonians or in Daniel’s case, the Greeks.  YHWH is the revealer of mysteries as Daniel tells King Nebuchadnezzar.
 
But, there is a God in heaven who reveals mysteries, and he has disclosed to King Nebuchadnezzar what will happen at the end of days.  Your dream and the visions of your head as you lay in bed were these.  To you, O’ king, as you lay in bed, came thoughts of what would be hereafter, and the revealer of mysteries disclosed to you what is to be (Dan 2:29-30).
 
            This repetitive expansion furthers the significance not only of Nebuchadnezzar’s dream, but also of God as interpreter of dreams.  We see this theme quite commonly of the Canaanite/Hebrew deity, El.  At the time of the writing of Daniel which was approximately 167 BCE, the Jews had come under the conquest of Antiochus IV who was relentless in his oppression of Israel.  The powers of the divine will outweigh the powers of the nations of earth and the author is hoping for change by prophesies such as, “and have come to help you understand what is to happen to your people at the end of days.  For there is a further vision for those days” (Dan 10:14).  Michael will support the angel Gabriel in successive conflicts against the angel patrons of Persia which in this case refers to Greece.  YHWH’s house will be established as the highest of mountains in this theology of hope.  Jerusalem will be glorified.  In the days to come the mountains of YHWH’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it (Isa 2:2).  Old times will be back with Jerusalem acknowledged as an imperial city.  Much more than Nebuchadnezzar’s dream is at stake and a much higher miracle is proceeding.
            Deep faith is present at the time of such invasions and persecutions.  YHWH will not turn back until his plan is accomplished.  Angry judgment is coming in the latter days.  The anger of YHWH will not turn back until he has executed and accomplished the intents of his mind.  In the latter days you will understand it clearly (Jer. 23:20).  Here is earlier usage of YHWH as a warrior and judge with the final decision.  Nothing will go undecided at the “end of days.”  The wicked will be judged.  Even earlier in Israel’s history following the defeat of the northern kingdom under Assyrian leader, Sennacherib.  Afterward the Israelites shall return and seek YHWH their God, and David their king; they shall come in awe to YHWH and to his goodness in the latter days (Hos 3:5).  Whether it be the Assyrians, Babylonians, or Greeks, God was seen as omnipotent with the characteristic of final judge.  Things will return to how they were when the Jews migrated from Egypt and conquered the Canaanites.  Gog is used at times throughout the Hebrew Bible as a metaphorical and transhistorical army leader who will meet YHWH’s judgment and holiness in the “latter days.”  You will come up against my people Israel, like a cloud covering the earth.  In the latter days I will bring you against my land, so that the nations may know me, when through you, O Gog, I display my holiness before their eyes (Ezek 38:16).  Evil leads to seeing the greater good.  Such metaphors will be used below in discussing the topic of theodicy. 



All four of these posts are my first chapter of what I'm currently writing.  I've just begun on the 3rd chapter.  Sometimes I have to take a break for a few weeks in order to refresh my mind.  Thank you for reading.