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Jones, Levi

Creation Theology Approach to Violence

Theologically, the Old Testament asserts that human persons should develop

effective alternatives to society’s patterns of violence. Demilitarization and the

elimination of weapons of mass destruction, without being naïve about the intent of other

governments, are crucial. The Old Testament moves in the direction of promoting non-

violent methods to oppose practices and policies out of line with Torah, guiding toward

lasting personal, community and global peace.

Creation and Shalom

Stigmas of violence plague the Old Testament. This has, in fact, been a subject of

great strife in explaining. Conclusions about Yahweh’s character, as well as, proper

positions toward violence have abounded. To best understand God’s character and the

purpose of the faith community, we must have a firm grasp on Creation Theology and

Shalom.

Shalom is usually translated to mean “peace,” “Peace,” however, has modern

connotations that do not fully capture the entire essence of shalom as seen in the Old

Testament. Shalom means right relationship with God, with other people, and with

created order (Unger 840-41). Discerning what shalom should look like will guide us in

how we interact with our world and God. Shalom is part of Yahweh’s creational and/or

re-creational activity in the world. Our actions affect our relationship with God and the

entire created order. Sin is not simply a personal issue but a communal problem.

Understanding creation theology’s role in shaping the Old Testament will help us to

better comprehend war and violence in the Old Testament and how we are to respond as
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agents of God’s creative purposes.

Creation Theology

In connection with shalom, Creation Theology pervades the entirety of the Old

Testament. Creation Theology plays a substantial role in Genesis and Exodus, which

likewise shapes the whole of the Old Testament. Creation Theology, according to

renowned Old Testament theologian, Terrence Fretheim, is God’s redemptive action in

the world through re-creation. This purpose, according to Fretheim, is: “life-giving, life-

preserving, and life-blessing” (13). In addition, Fretheim asserts that re-creation is a

means of “…returning creation to a point where God’s mission can once again be taken

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

sovereignty over creation (i.e. Pharaoh).

The Old Testament, however, provides anything but a peaceful view of God’s

movement among the nations. Often times, God’s movement on behalf of the Israelites is

fraught with violence and death! How can this be seen as being harmonious with

shalom? Creation theology 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 His

creation. God’s purposes for Israel, stated in Exodus 19:5-6 and Genesis 12:2-3, show

God concerned 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). Erwin

McManus, lead pastor of Mosaic in Los Angeles and founder of Awaken, concludes that

God’s purpose for us is “not simply to do good, but to generate good” (126). We are an
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integral part of God’s redemptive plan.

Genesis: Creation/ Re-Creation

Genesis gives us a vivid account of violence. After banishment from Eden, Eve

gives birth to two boys, Cain and Abel (v. 1). Chapter 4 skips the boys’ childhood,

recording their interaction as adults (v. 2). Cain and Abel offer sacrifices to God. God

favors Abel’s offering which angers Cain (vv. 3-4). God warns Cain of sin’s desire to

overcome him. Sin can be fought and must be mastered (v 7). However, Cain does not

heed God’s warning. Cain leads Abel into a field and murders him. God confronts Cain,

saying that Abel’s blood cries from the ground (v. 10)! Even the ground is cursed due to

this violence between brothers (v. 11).

This is a far cry from the creational purposes God had set forth in the Garden

(Genesis 1-2). This is deviation from God’s “life-giving, life-preserving, and life-

blessing” (Fretheim 13). God banishes Cain but marks him so that nobody will take

revenge upon Cain. Despite this horrendous act, God extends mercy and grace to this

man of violence! This is counter-intuitive to our own sense of justice. However, God

does not always repay violence with violence. God extends mercy to those who seek

mercy.

Genesis 4:19-24 records Cain’s descendents. Lamech kills a young man for

“injuring” him (v. 23b). Lamech then reflects on God’s judgment of Cain by stating, “If

Cain is avenged seven times, then Lamech seventy-seven times” (v. 24). We get this

sense that from the time of Cain until Lamech, sin and violence have increased

exponentially. Genesis 6:5-7, records God’s repentance for making man, due to

humanity’s unyielding wickedness that pervades every facet of life. God determines to
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destroy the earth with an epic flood (v. 7). Yet, even in the midst of this seemingly

violent reaction by God, God extends mercy to Noah and his family due to Noah’s

righteousness (vv. 8-9). After the flood, God limits His power through a covenant

promise with Noah. God will never destroy the earth by flooding it again. This promise

is made even with the understanding that little has changed between the pre-flood and

post-flood world in regard to humanity’s inclination toward evil (Gen. 8:21-9:17).

In Genesis 9:5-7, we see God’s emphasis on life. Bloodshed will require a

reckoning and account from the perpetrators of violence. This is because man is made in

God’s image and violence violates God’s command to “be fruitful and multiply” (vv. 6-

7). Verse 6 also speaks about the tendency for violence to birth violence. The culprits of

bloodshed will also be visited by violence from others. Walter Brueggemann, noted

author and Old Testament theologian, states, “Creation is not unified as willed by God. It

is increasingly scattered, alienated, and hostile” (66). God is seeking to shift humanity’s

viewpoint of violence. It is far from acceptable; it is antithetical to God’s purposes for

this world.

Exodus: Drawn Out

Within the first few chapters of the Exodus account, mid-wives (possibly

Egyptian women) thwart the plans of Pharaoh’s decree for the mass slaughter of Hebrew

males. These women act in non-violent fashion in opposition to Pharaoh’s anti-creational

intentions (Genesis 1:28; 9:7). These women are named; Pharaoh remains anonymous

(Fretheim 31-36). These women’s actions of cunning and non-violent opposition are

exonerated in the text. This suggests that violence is unnecessary in opposing powers of

oppression. This being the case, non-violence, compared to Pharaoh’s violence, is

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applauded!

Of course, we would be remiss to state that all of Exodus is a non-violent protest

against Egypt’s oppression. For one, Moses kills an Egyptian beating an Israelite

(Exodus 2:11-15). We also have the death of the firstborn of Egypt during the Passover

(Exodus 11-12). The signs and wonders performed before Pharaoh are filled with violent

repercussions on both the people and the land. Such violence, again, is to be viewed

through a creation lens. Pharaoh is the anti-thesis of God and His creative purposes.

Through the ten signs and wonders, God proves to be sovereign over creation. In some

very real sense, the “plagues” are the result of Pharaoh’s hardened heart. God gives

Pharaoh numerous opportunities to change his mind. However, Pharaoh has locked

himself into a cosmic battle with God due to his stubborn attitude. The consequence is

God’s action against Pharaoh and Egypt (Exodus 7-12). God’s Name is thus made

known among the nations (Exodus 15:14-16).

God’s destruction of Pharaoh and his army at the Sea of Reads is important

theologically. There are several creation parallels to be seen. Israel crosses on dry land,

signifying re-creation from the chaos of the waters. The waters crash down upon

Pharaoh, the perpetrator of chaos, violence, and oppression. Violence and the violent end

in a natural conclusion: destruction (Fretheim 96-103).

Israel is then led to Mount Sinai. There they receive the Ten Commandments

(Exodus 20). This code of conduct functions to promote life within the community.

Prohibition of violence is one such law included in this framework (v. 13; Deut. 5:17). In

order to inherit and inhabit the Canaan, Israel must obey the Torah. Israel is called to be

a holy community set apart for God’s purposes, which will bless all nations (Exodus
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19:5-6). God molds his people to be a community of peace, as opposed to the Egyptian’s

model of tyranny and violence.

Joshua: Promise Land Conquest

During the re-creation process found in the book of Joshua, God violently

opposes nations removing them from the land. Israel may thus indwell the land. Chaos

will not prevail against God. This is evidenced by Israel crossing the Jordan River on dry

land, a parallel to the creation scene of Genesis 1. Despite the evident violence in the

book of Joshua, there is also an extension of grace to outsiders and judgment on

unfaithful Israelites. God will be sovereign and oppose those who oppose Him.

Joshua 2 details the story of Rahab and her interaction with the Israelite spies.

Rahab hides the spies and reports on the fear of the city to the spies. As a result, Rahab

and her family are not only spared but are brought into the community as members.

Likewise, in Joshua 9, Israel makes a pact of peace with the Gibeonites. Despite the

Gibeonites’ deception, they are also brought in as members of the community, albeit as

“woodcutters and water carriers.” Even in the midst of the seeming violent conquest,

God and Israel extend the hand of reconciliation and inclusion (Birch 189-205).

Joshua 7-8 details the story of Achan and the battle at Ai. Before the battle of

Jericho, the Israelites are warned not to take any bounty for themselves. However, a man

named Achan takes some of the loot and hides it in his tent. The result at the next battle

is a severe, lop-sided loss for the Israelites. Casting lots, they determine that Achan had

disobeyed God’s command. The result is the death of Achan and his family. To modern

readers this may seem overly harsh. However, Israel and God viewed this action as a

cancer that had to be removed from the community lest it spread and destroy the whole.
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The violent conquest in the narrative of Joshua is designed to preserve the life of a

community. It is also God’s judgment upon the inhabitants and gods of Canaan.

However, God is not so set on judgment that Israel cannot adopt outsiders into this

covenant community.

It can be said that God is ready to extend mercy to those who seek it. As

members of this community of faith, we are called to be like-minded. C. S. Lewis, in

The Weight of Glory, aptly stated, “There are no ordinary people. You have never talked

to a mere mortal” (15). Simply put, each person is of infinite and eternal value to God.

As such, we must see the value in the life of each person. Visiting violence upon a

person is a violation of relationship. It is vital that we seek to extend mercy to the

“outsiders.”

Judges: Unpleasant Peasants

The book of Judges records the vicious cycles of disobedience to Torah, defeat by

enemies, oppression from enemies, communal cry to God for salvation, and God

redeeming His people. Inhabiting the Land of Promise is contingent upon Israel’s

obedience to the Torah. When Israel fails in faithfulness, inevitably, God removes His

hand of protection and allows for enemy invasion. Israel loses the gift of the land and is

cast into oppression and enslavement. In this book, war and violence are seen as

judgment upon those disobedient to the Torah.

The story of Gideon, found in Judges 6, details the toll of warfare upon the people

and the land. Israel is starving and reduced to hiding. The land is “ravaged” leaving

nothing to sustain Israel. The animals are also stolen or destroyed along with the crops.

War and violence affect creation as well. Shalom is disrupted on all levels due to
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violence and warfare.

The book of Judges can also be seen as a narrative detailing various episodes of

“peasant revolt.” In this scenario, Israel is under the oppressive thumb of their overlords.

Unable to bear the grief any longer, they cry out to God for deliverance. God then sends

a “Judge” to deliver Israel from their oppressors. This deliverance often has violent

methods of extraction. This violence can be seen as a desperate measure for desperate

people. To them, violence was a last hope of escaping this hardship. In A Theological

Introduction to the Old Testament, we read, “What may seem… as… unacceptable

violence may not seem so objectionable to the oppressed, marginated, and economically

abused who know… that such oppression cannot be ‘right,’ and cannot be willed by the

Creator of heaven and earth” (194). Dean and Professor of Old Testament at Wesley

Theological Seminary, Bruce C. Birch, concludes that violence may not be as

“objectionable” to the oppressed, as opposed to the privileged, to employ such means to

overthrow their masters.

Ezekiel: New Life in Dead Bones

A vivid picture painting God’s desire to give, sustain, and bless life is found in

Ezekiel 37. In this story, God gives Ezekiel a vision, whereby he is transported to a

valley filled with rotting bones. It is, as Psalm 23 would say, the “valley of the shadow

of death.” The carrion have long picked over the scattered bones. God asks Ezekiel if

these bones can live again. Our own sense tells us it is impossible. Ezekiel has no clue.

God tells Ezekiel to prophesy to the bones. Ezekiel obliges God’s request. At that

moment, the bones begin connect, sinew and muscle form, and flesh covers these bodies.

Yet, the bodies remain breathless. God then commands Ezekiel to prophesy to the
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breath. Again, Ezekiel obeys. God then breathes life into these once dead bodies.

God informs Ezekiel that Israel is just like these bodies. They are hopelessly and

helplessly unable to give themselves life. God will bring them back to life. This passage

definitely has spiritual connotations of “life.” However, we cannot separate the physical

from the spiritual. God created us as composite creatures. We are flesh and spirit

(Genesis 2). God not only gives spiritual life but bestows physical life as well. There is

great concern for life on God’s part. God wants to give life to those who have been

stripped of life due to the wear, tear, and violence of society. Throughout its contents,

Ezekiel portrays God in opposition to those shedding blood. Again, God desires to bring

life to His creation.

Jonah: Whale of a Tale

Many of us are familiar with the story of Jonah. God calls Jonah, a prophet, to go

to the city of Nineveh. While at Nineveh, Jonah is to proclaim God’s message of

judgment to the inhabitants (1:1-2). Jonah, however, decides not to go to Nineveh to

declare God’s message. He instead books a one way ticket in the opposite direction upon

a boat (1:3). God then causes a great storm to come upon the sea so that the ship was in

dire straights. The men cast lots to discover with whom the gods were upset. The lot fell

to Jonah, who was sleeping (1:4-7). Jonah tells the sailors that he has disobeyed God,

which explains the storm. Jonah tells them to cast him overboard to calm the storm.

They finally listen to Jonah’s instructions, tossing him into the sea (1:8-15). A giant fish

then swallowed Jonah, where he stayed for three days and nights until being spewed onto

dry land (2:1-11). Jonah then obeys God’s command to preach in Nineveh about the

coming destruction due to their wickedness. The inhabitants of Nineveh then repent and
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turn from their evil ways hoping that the Lord will not destroy them. God sees their

turning from evil and decides not to destroy Nineveh (3:1-10). Jonah is decidedly upset

at the turn of events. In fact, he says that is the very reason he ran from God’s call to

preach in Nineveh (4:2). Jonah 4:2 describes God as: “compassionate and gracious…

slow to anger, abounding in kindness, renouncing punishment.”

God definitely threatened violence upon this group of people. This violence was

to come upon them due to their abundant wickedness. They were a people of injustice,

by their own admittance. Apparently, Jonah feels that Nineveh is so horrible that they

deserve destruction. Thus, wishing for their upheaval, Jonah takes off so that he cannot

preach in Nineveh. God, however, seems to have a different agenda besides demolition

and death. God sends Jonah so that the people might have a chance to repent and turn

form their actions. It is a hopeful reaching out. Nineveh responds to God’s love, which

saves them from obliteration. God is not merely concerned with His “chosen” people of

Israel. God has a concern for all creation (4:11). Violence is not God’s ultimate desire

for His creation. Rather, God wants a restoration of shalom within creation. He gives us

a choice to accept or reject God’s invitation for relationship. Acceptance brings life.

Rejection breeds violence, and ultimately death, as a consequence.

Proverbs: The Way of Wisdom

The book of Proverbs is concerned about a life of wisdom that leads to shalom,

right-relatedness to God, humanity, and created order. Wisdom is “life-giving, life-

preserving, and life-blessing” (Fretheim 13). Proverbs 24:1-2, for example, speaks of

evil men‘s hearts being “violent.” In verse 15, the wicked man is warned to “do no

violence” to the house of a righteous man. Furthermore, the downfall of your enemies is
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not to be desired (vv. 17-18). And, we are cautioned not to let the evildoers incite us to

do evil in return (vv. 19-20). Revenge is better left to God.

The “fear of the Lord” is a common theme throughout the book of Proverbs. The

righteous live in this fear. Those who live in fear of God, walk in His ways, trusting His

leading. Wisdom literature is a philosophy of life that leads to this shalom. The Wisdom

literature encourages us to live in obedience to Torah, which is harmonious with God’s

re-creational provisions for humanity. In doing so, we become agents generating good,

re-creating shalom in our world. Thus, living in wisdom is seen to be a fulfillment of the

divine purpose for creation: walking in the “fear of the Lord.” Thus, we acknowledge

God as Sovereign Creator.

The Proverbs shows that the way of folly quite often entails personal and

communal destruction of peace. This disruption is many times evidenced through

violence. In contrast, the wise man is someone that creates peace, even with his enemies.

His words are life. He becomes a blessing to those around him. Life is precious to the

man of wisdom. War and violence are seen as evil disruptions to God’s redemptive plan

for creation. Violence tends to multiply, but wisdom diffuses it. The man of wisdom,

through discernment, is seen as a non-violent opponent to such forces of evil. Wisdom

brings life rather than destruction.

Esther: Hangman Coming

The story of Esther is a tale of heroic proportions. Israel has once again been

exiled to a foreign land. Esther, a Hebrew woman, becomes queen due to her beauty.

Haman, the king’s counselor, seeks a way to exterminate the Jews. Wielding no weapon

except her beauty and intelligence, Esther, with the help of her relative, Mordecai,
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thwarts Haman’s plans for genocide. Esther risks her life, for the sake of Israel, by

approaching the king when not called. This is risky considering the king had executed

his previous wife for such disregard. However, Esther, through Mordecai’s assistance,

devises a plan to reveal Haman’s heinous plot. Esther wins the favor of the king by

providing a private banquet for the king and Haman on several occasions. The king

finally asks what Esther desires of him, up to half of his kingdom. Esther then pleads for

her life to be saved from the seditious plan Haman is about to propose. The king,

enraged, orders Haman hanged on the very gallows Haman had constructed for the mass

disposal of the Jews.

Esther is seen in vivid contrast to Haman and the king. She does not fight fire

with fire, violence with violence. Rather, her non-violent approach disarms a king and

his royal vizier. God, although a seemingly silent actor, provides for the salvation of

Israel through the gentle means of a woman. God does not use a mighty warrior to

sustain life for this community. Instead, God employs non-violent means to combat

violent, oppressive systems. Violence, however, does befall Haman. Violence often

comes back upon instigators of such wickedness.

Conclusion

The Old Testament, although filled with war and violence, seeks to provide

alternatives to society’s patterns of violence. Israel is to be a life-giving community, an

agent in God’s creational purposes. War is a human institution, not God-ordained. The

Old Testament purposefully moves the community toward eliminating systems of war

and weapons of mass destruction without being ignorant of surrounding nations’

intentions. The Old Testament intentionally moves toward non-violent methods

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opposing practices and policies that are disobedient to the Torah. As such, we see God’s

movement in creation bent toward lasting personal, community and global peace.

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

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

Brueggemann, Walter. Genesis. New York: Geneva P, 1986.

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

Lewis, C. S. The Weight of Glory and Other Addresses. New York: Harper San

Francisco, 2001.

McManus, Erwin Raphael. Chasing Daylight: Dare to Live a Life of Adventure.

Danbury: Thomas Nelson Incorporated, 2006.

Unger, Merrill F. Unger's Bible Dictionary. 3rd ed. Chicago, IL: Moody P, 1980.