Source: Douglas A. Knight and Amy-Jill Levine, The Meaning of the Bible: What the Jewish Scriptures and Christian Old Testament Can Teach Us (HarperOne, 2024).
This podcast delves into the multifaceted nature of the biblical God, exploring how the Hebrew Scriptures present a complex and sometimes seemingly contradictory deity. It examines the various names and epithets used for God, highlighting their potential origins and how they contribute to diverse portrayals. The text also addresses the influence of surrounding cultures on the concept of the divine and explores the presence of feminine imagery attributed to God, alongside the more common masculine depictions. Ultimately, the podcast emphasizes that the biblical portrayal of God resists easy categorization, offering instead a dynamic picture of a deity who is both immanent and transcendent, demanding and merciful, and whose nature is open to multiple interpretations.
The Diverse and Complex Nature of the Biblical God: The source emphasizes that the Bible presents a multifaceted and often seemingly contradictory picture of the divine, refusing simplistic categorization. The deity is described using various terms and depicted in distinct situations, leading to portraits that are both complex and challenging to unify. The God is seen as imminent and transcendent, personal and unknowable, omnipotent and suffering, merciful and yet by no means clearing the guilty. Rather than a static, changeless being, the biblical God is primarily depicted as a relational deity who interacts with humanity and can be surprised, delighted, pained, or angry. This freedom and relationality are central to the depiction. The text highlights that attempting to confine the biblical God into a theological box is difficult due to the mystery and magisterial nature of the deity, as well as the divine interest in a relationship with humanity. Different depictions of the deity appear in various biblical narratives, such as the "Lord God" in Eden, the wrestling figure at the Jabbok, the voice from the burning bush, the one who proclaims mercy and justice on Sinai, the God who regrets the flood, who pleads with Abraham for Sodom, who gives birth, who shows Isaiah the throne room, and who redeems Israel from Egypt. These diverse portraits are seen as complementary views rather than a single, unified image, presenting mercy alongside demands, compassion alongside condemnation.
Names and Titles of the Biblical God: The source delves into the various names and epithets used for the divine in the Bible, explaining their potential origins and meanings. Key names include Elohim, a generic term for "god" related to El and Eloah, which appears frequently and is grammatically plural but used with singular verbs when referring to the God of Israel. Another crucial name is YHWH, the Tetragrammaton, which appears far more often than Elohim. This name is linked to the Hebrew verb "to be," and its self-identification to Moses as "I will be what I will be" (ehyeh asher ehyeh) suggests an open, future-oriented, free identity. The Septuagint translates this more statically as "I am the one who is." YHWH is often translated as "Lord" in English Bibles. El is another generic term, often appearing with epithets like El Shaddai (potentially meaning "God of the Mountains" or "God of the Breasts," translated as "God Almighty"), El Elyon ("God Most High," linked to geography and height), and El Olam ("Eternal God"). Other localized epithets include El Berit ("God of the covenant") and El Roi ("God who sees"). The source notes that while later biblical editors assimilated these various El epithets and tribal gods into the singular God of Israel, historically, some may have referred to distinct deities or manifestations. There are also discussions about the pronunciation of YHWH, its ineffability in traditional Judaism (leading to the use of Adonai or Ha-shem), and how misinterpretations led to the name "Jehovah." The names are generally viewed as titles for the one God across Jewish, Christian, and Muslim traditions, with additional epithets like Merciful, Compassionate, Redeemer, and Father being added.
Challenges in Understanding the Biblical God: The source identifies several "stumbling blocks" or difficulties in talking about the biblical God. Firstly, any description is necessarily an approximation, as the divine remains mysterious and beyond full human comprehension. The Bible itself does not provide a single theological center or view, which challenges attempts to systematize it. Secondly, the Bible presupposes the existence of God; it does not engage with the question "Is there a God?" Instead, it asks "What kind of God is there?", "How do we relate to this God?", and "Where is God in times of need?" This perspective contrasts with modern secular approaches that might view God as a human invention to explain the unknown. Thirdly, the common dichotomy of an "Old Testament God of wrath" versus a "New Testament God of love" is presented as a misreading that leads to harmful consequences. The source argues that both Testaments depict God as both loving/merciful and just/punishing, citing examples from Psalms, Matthew, and Revelation to dismantle this stereotype. Finally, readers often impose their own religious beliefs or traditions onto the text, such as seeing the Trinity in Genesis or Jesus in Isaiah, which may not reflect the original meaning for the first audience. While such readings are legitimate theological moves for those reading with specific lenses, the source emphasizes that understanding the biblical view requires acknowledging the diverse presentations and the questions that readers bring to the text, recognizing that different agendas yield different results.
Religious Competition and the Assimilation of Traditions: The historical context of Israelite religion involved interaction with and competition from neighboring religious practices, particularly Canaanite worship. The source discusses the appeal of deities like Baal, the Canaanite storm and fertility god, to the Israelite population. Biblical texts frequently depict conflict and polemic against Baal worship, such as the plague following Israel's yoking to the Baal of Peor, Gideon's destruction of a Baal altar, and Elijah's contest with Baal's priests. Despite the efforts of kings and prophets, Baal worship and other disapproved forms of worship persisted. The source notes that Hebrew scribes sometimes edited names containing "Baal" to include "boshet" (shame) instead, indicating the strong anti-Baal sentiment among the editors. However, Canaanite traditions also influenced Israelite worship; for instance, descriptions of Baal as a cloud rider were applied to the biblical God. Evidence suggests interest in goddess worship as well, with archaeological finds of female images and textual references to weeping for Tammuz, making cakes for the Queen of Heaven, and worshipping Asherah and Astarte. Some evidence, like the Kuntillet ‘Ajrud and Khirbet el-Qom inscriptions mentioning "Yahweh and his Asherah," suggests that some Israelites may have viewed YHWH as having a consort. While the official biblical line espoused monolatry (worship of one god) and later monotheism (belief in only one god), the historical reality included the worship of multiple deities and the incorporation of elements from neighboring traditions.
Divine Attributes and Relationships with Humanity: The biblical God is depicted not only with power and judgment but also through various relational metaphors, reflecting a deep engagement with humanity. While grammatically often masculine and depicted with male-associated imagery like a warrior or father, the God is not strictly constrained by gender categories. The creation account states humanity, male and female, was made in God's image. Maternal attributes are also ascribed to the divine, such as blessing with "blessings of the breasts and of the womb," being the one who takes from the womb and keeps safe on the breast, crying out like a woman in labor, and comforting like a mother. These images are seen as reflecting a positive valuation of childbirth and the maternal role. Beyond gendered imagery, God is frequently depicted as a Father to Israel and, later, to those who accept Jesus in the New Testament. Other relational terms include "redeemer" (go'el), akin to a close relative who protects the family, and "friend." The source notes that God speaks to Moses "face to face, as one speaks to a friend," and Abraham argues with God like a friend. This highlights the approachability of the divine, despite statements about the danger of seeing God's face. The covenant community (Israel) is called God's children, specifically a "firstborn son." This father-child relationship is central to understanding the covenant.
The Concept of Divine Beings and the Shift Towards Monotheism: The biblical text shows a development in the understanding of divine beings beyond YHWH. Early texts contain references to "sons of God" (bene elohim or bene elim) or "heavenly beings," which may have originally referred to members of a divine council or even other gods within a henotheistic framework, where Israel worshipped one God among many acknowledged to exist. Examples include Psalm 82, which depicts Elohim judging among other Elohim (gods), and Genesis 6, where "sons of God" mate with human women, possibly reflecting Ugaritic traditions of "sons of El." Later interpretations and translations, particularly the Septuagint, tend to interpret these "sons of God" as angels or heavenly beings, minimizing the polytheistic implications. Angels, or "messengers" (malachim), function to convey the divine word, protect, and intervene. The source notes the uneven equation of messenger/angel with the divine presence in different texts, where an angel might appear, but the encounter is perceived as seeing God directly. By the late Persian and early Hellenistic periods, angels become mediators of heavenly secrets and receive specific names like Michael, Gabriel, and Raphael, developing personalities and roles. This evolving understanding of divine beings coincides with a shift towards stronger monotheism, particularly articulated by Second Isaiah, who satirizes idol worship and emphasizes the universalism of Israel's God, suggesting there is no other powerful heavenly being besides YHWH. The Shema ("YHWH our God, YHWH is one") is presented as a key statement reflecting the demand for sole loyalty, even if acknowledging the existence of other national gods.