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The Hebrew Bible version of Genesis is a philosophical document chronicling God?s need to always test Man?s obedience and the consequences of His disappointment with Man?s personal decisions. Man?s relationship with nature in this text is portrayed through his relationship with God wherein the acts, demands and covenants made by Him are what shape the natural world for Man. Therefore, God uses nature as a tool to make Man understand and choose ?good?, which is the reason He creates Man in the first place. Forces of nature and forces of God in the Hebrew Bible are both synonymous in the sense that they are both beyond Man?s control. God becomes displeased with the decisions of Man, after initially giving him true paradise and freedom in the Garden of Eden. He then banishes Man from there, leaving him to his own knowledge and reasoning to prove to Him that Man is inherently capable of good.
In Genesis, God is portrayed as a trusting creator, first of the universe, then of man, and then woman. God is seen in Genesis as creating a universe and world from ?nothing?, as if He wanted it to be full of creatures, versus the chaos that preceded it. He creates Man, in his own image, but separate from Him (Genesis 5). By placing Man just below God, God bestows a level of trust in Man and his free will to make good choices. Genesis notes how pleased God is with all of his creations, by denoting throughout the six days of work how all of His creation was ?good? (Genesis 1). In an idyllic sense, God had great expectations from man. God also placed man above all the animals, bird, fish and plants He created (Genesis 16). God only talks to man in Genesis, never to animals. It is very clear that God favors man above all else, and clearly has the original expectation that man will listen and obey Him, and be satisfied with His gifts (Genesis 15-18).
Man, however, quickly disappoints The Creator by eating from the Tree of Knowledge and is immediately dealt with. He is banished from paradise and thrust out into a world of prevailing evil (Genesis ). Clearly God does not destroy His creation there and then, but He distances himself from Man. Philosophically, this depicts God?s ultimate faith that His creation is capable of good, even though tempted by evil.
Within Genesis, God grows increasingly displeased with the enterprises of mankind. God notes that man chooses wickedness in his dealings (Genesis, 65). He finds one good man Noah, and together with his family decides that he will be the survivor of a ?make-over? plan. God?s anger at mankind, and their breach of his expectation that mankind was inherently good, caused God to manipulate nature and flood the earth. After the flood, The Creator realizes the extent of His wrath and vows never again to destroy mankind as a people for their evil (Genesis 81). At this point, God uses signs and covenants with man to indicate He no longer will wipe out His creations as a result of his disappointment. Specifically, the appearance of the rainbow (Genesis 8) signifies this transition. God begins from this point forward to both individually and collectively entreat mankind to obey His laws and return to the fold. However, in most cases, He continually tests Man to determine the depth of his belief.
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The first such test is described in the story of Abraham. God offers Abraham a monumental role in human history- to be the first of new believers to worship God by observing His laws- to essentially be the first Jew. He offers him a new homeland (Genesis 114) and the ability to father a nation (Genesis 154). Within these passages, God begins a process that continues throughout the Old Testament, where he shows his willingness to embrace and forgive any and all of mankind who step up to follow His laws. By complying with God?s wishes, Man turns from evil to the good that was always in him. This form of a deal is sealed with a covenant with Abram, who then changes his name to Abraham as a symbol of the event (Genesis 175). The test is related in God?s request that Abraham sacrifice his son Isaac (Genesis ). Offering no explanation for this, God watches Abraham carry out the tasks necessary to comply with that request. It is only when Abraham is about to perform the deed that he is stopped, and an explanation given. The angel that prevents Abraham from sacrificing Isaac indicates that he knows that Abraham fears God (Genesis 11).
God continues to use nature as tool to Mankind even in the passages of Exodus. God orders Moses to go to the Pharaoh and tell him to let his people go (Exodus 51). After no compliance, God sends the plagues down on the Egyptians. This swarm of pain and suffering shows the potential of God?s wrath. This is an obvious use of nature manipulated to God?s will, and is ultimately effective in getting His people out of Egypt.
This text is philosophically similar to the earlier myths of Man and God read and discussed for class. As in the myths we read earlier, if Man was to be viewed as ?good? by God, he should be viewed that way from creation (Genesis). The fact is that the Hebrew biblical version of Genesis also portrays Man as having ?animalistic? qualities, similar to the lower creatures. Like the myths we read previously, Man?s relationship with God is distanced by the revelation that man contains the propensity for both good and evil deeds. Genesis concentrates on God?s lasting hope for Mankind, despite the road that his day-to-day ?free will? takes him over. Unlike the previous myths, God provides a path for Man to rediscover himself and his relationship with God.
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