Is This the God of the Bible?

"The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sado-masochistic, capriciously malevolent bully. Those of us schooled from infancy in his ways can become desensitized to their horror."--Richard Dawkins, The God Delusion, opening sentences of chapter 2.

Richard Dawkins is an evolutionary biologist, Oxford professor, best-selling author, and lecturer. He is also an outspoken atheist. I brought up the quotation from above in Sunday School because in it he expresses a viewpoint that is echoed, I'm afraid, in the thinking of a lot of people, most of whom would not be so bold as to express it in the way that he does.

It is quite a statement, is it not? But how accurate is it?

In a word, not very. Okay, that was two words, but you get the point. Mr. Dawkins has admitted in interviews that he has not personally read the entire Bible, though, ironically, he advocates for its being read by English school children. I hope that you have read the Bible and, if not, let me encourage you to start with the first eleven chapters of Genesis. Why? Because the picture they paint of God is not at all what Mr. Dawkins claims. How does God reveal himself in the opening chapters of Genesis? Let's take a look.

In the first two chapters we see the Almighty Creator--a supreme intelligence who makes value judgments by pronouncing everything he does as good. He is orderly and has purpose. He is personal and considerate. He enjoys himself and desires to share that joy and goodness. He works and finds satisfaction in what he does. The picture painted in these chapters transcends any invention of the ancient world in its scope and magnificence. It is a high view of God. A beautiful portrait.

In chapter three, however, the tone of the narrative changes. There is the introduction of an adversary--and the entrance of moral wrong into the world. Perfect creation becomes spoiled. How will God react?

God has promised death to Adam and Eve if they disobey. They disobey. Does God judge them? Sort of. He defers the literal penalty for their sin until a future date. He comes looking for them. He converses with them. He covers their shame. He mercifully drives them from the Garden lest they take hold of the Tree of Life and remain in their fallen state forever. He pronounces the sentence for their crime and in almost the same breath he makes the first promise of future redemption.

This is hardly the god described by Richard Dawkins.

Next we read of Cain who viciously murders his righteous and innocent brother--who bore the image of God. Does God immediately drop the hammer of judgment? No. God converses with him--reasons with him. Does Cain repent? No. Cain responds petulantly to God. "Am I my brother's keeper?" Does God then give him what he deserves? Again, no. God patiently confronts him with his crime and punishes him by taking away his livelihood. Does Cain repent then? No, again. Cain complains that his punishment is more than he can bear. (I wonder how much Abel can bear at this moment as he lies there bleeding his life into the earth?) But while I am impatient with Cain God shows him mercy by placing a mark on him so that as he wanders the earth no one will exact vengeance upon him.

Does this sound like the god described by Richard Dawkins?

And what of Cain's descendants? They grow more wicked and brazen with each succeeding generation, yet God blesses them with knowledge and ability so that they grow skillful in the arts and sciences and their life becomes easier in spite of the curse.

Does this sound like the god described by Richard Dawkins?

Then God returns and blesses Eve with another son, a replacement for Cain and Abel. Over and over again man ruins himself in his rebellion toward God and over and over again God comes behind and fixes things in his mercy.

And how does man respond? By the time we get to Noah the whole earth is filled with violence and wickedness, so much so that God finally has enough. Human beings have so defiled the world that God must cleanse it. As I read the narrative, in my impatience and sympathy toward God I think, Well, it's about time.

But God still shows mercy. He gives them 120 years to repent while Noah, a preacher of righteousness, builds the ark.

if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; (2 Peter 2:5 ESV)

because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. (1 Peter 3:20 ESV) (emphasis mine)

By this time I am struck by the amount of patience and forbearance God has shown. Shouldn't God just get rid of man and solve his problem? No, God is not finished with man. He does, indeed, wipe most of mankind from the face of the earth, but not before observing that

"every thought of the intent of his heart was only evil continually"--Genesis 6:5 (my paraphrase)

Yet even in this God relents and saves Noah. No, God is not finished with man.

The story of Noah causes me to pause and consider. In light of human rebellion against God (in light of my own life-long rebellion against God), God has every right to terminate the gift of life he has given us. When I consider how our unrighteousness has defiled a good earth and sullied his holy name, again I understand that God has every right to judge us for our crimes. The very ground, according to Scripture, cries out to God for the blood that is spilled upon it. No wonder God must cleanse the earth in a flood. But even in this God shows mercy.

In his patience he allows every chance for repentance, even providing a "herald" or preacher of righteousness. And even when all refuse to enter the ark he does not put an end to man, he simply starts over.

It's as if God is saying in the Flood, "This is what I could do and I would be perfectly right in doing it. I could destroy man forever and I would be right in doing so." But when God saves Noah and his family it seems to me as if God is saying, "Yes, I could vindicate my holy name by just doing away with all of you. But, instead, let me show you something really special. Let me show you a different way I can solve this problem of sin and rebellion and vindicate my holy name at the same time. Let me show you how I will redeem all of creation from the horror that man's rebellion has brought upon it. Are you ready?

It starts with a man named Abram. . . ."

The God of Genesis is a God of infinite patience, mercy, wisdom, and wonder--nothing like what was described by our friend Mr. Dawkins. But, we should not wonder at the brazenness of someone like Dawkins, or wonder how God puts up with it. God has been putting up with all of us with great patience since way back in Genesis. This is who God is.