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The Presbyterian Church in Canada • presbyterian.ca ISSUE 18, SUMMER 2021 Care for Creature and Creation: An Old Testament Call
PRESBYTERIAN
By the Rev. Dr. Patricia Dutcher-Walls
The creation stories of the Old Testa- ment make it clear that humans are an integral part of the world created by God. In Genesis 1, God creates human beings on the sixth day as the ultimate act of an elaborate created order that is “very good” (1:31).
Genesis 2 uses a pun to convey the integration of humans with the natural world. Playing on the Hebrew words adam (human being) and adamah (ground), Genesis 2:7 reads, “The Lord God formed the human from the dust of the ground.” A translation that catches the pun could be, “formed the earth creature from the dust of the earth.” When God breathes in the breath of life, this creature of earth be- comes a living being.
In both creation stories in Genesis, human beings are portrayed as hav- ing the duty of care for the created world of which they are a part. In Genesis 1, God creates humanity in God’s own image and commands that it “have dominion” over all crea- tures (1:26 and 28). Sometimes, this has been interpreted as justification for exploiting the natural world for our own purposes. A close study of the language suggests a different picture.
In the ancient context, “dominion” often meant royal rule that could in- clude force. However, violence and exploitation were not a necessary part of dominion. Rather, a ruler was expected to exercise dominion for the good of the people. The prophet Ezekiel condemned those who ruled abusively: “You have not strength- ened the weak, you have not healed the sick, you have not bound up the injured, ... but with force and harsh- ness you have ruled them” (Eze- kiel 34:4). With this wider meaning, Genesis 1 clearly associates human “dominion” over the natural world with God’s own care-taking actions in creation.
In Genesis 2, the link between humanity and creation care is even clearer. God puts the human being into the garden in Eden with a pur- pose: “to till it and keep it” (2:15). “Tilling” conveys cultivation of the
ground from which humans were formed; the same word conveys such “work” as also “service” on be- half of the earth. And the command “to keep” the garden expresses re- sponsibility to “watch” and “protect,” suggesting humanity’s purpose is to care for the earth. Together, these two creation stories evoke human- ity’s most fundamental created pur- pose to be dominion exercised for the good care of creation.
This human purpose extends throughout Old Testament theology, particularly in the understanding of land. As an agrarian society, an- cient Israel knew that the well-being of people is inherently connected with the sustainability of land and natural resources. The whole cre- ated order belonged to God. In the Sabbath command in Leviticus, God says as much: “... the land is mine; with me you are but aliens and ten-
ants” (Leviticus 25:23). Humans as God’s “tenants” are stewards to care for the land within extended families intimately connected with the fields, vineyards and pastures that sus- tained their lives.
Similar connections between the well-being of humans and creation echo in the words of the prophets. In Jeremiah’s sermon in the temple, he reminds citizens of the relation- ship between their actions and God’s presence and blessing in the land. “If you truly act justly one with an- other, if you do not oppress the alien, the orphan, and the widow, ... then I will dwell with you in this place, in the land that I gave of old to your an- cestors for ever and ever” (Jeremiah 7:5–7).
In Isaiah’s vision of redemption for the people in exile, he announces the good news that human healing and creation’s healing happen together.
“Then the eyes of the blind shall be opened, and the lame shall leap like a deer... For waters shall break forth in the wilderness, and streams in the desert” (Isaiah 35:5–6). This prophet also draws close the link between justice and human flourishing. When humans “loose the bonds of injus- tice, ... let the oppressed go free, ... share your bread with the hungry, ... then your healing shall spring up quickly. Your ancient ruins shall be rebuilt, ... you shall be called ... the restorer of streets to live in” (Isaiah 58:6–12).
Land cultivated with good judge- ment; natural resources used wisely; the human community treated with care and compassion; justice pur- sued in all aspects of life; both hu- mans and creatures nurtured—these are the interconnected aspects of creation care communicated in Old Testament theology. Human activities
using the resources of creation are always connected with the care God intended for the “very good” creation God made, and the care God com- manded of human beings for one another. That call remains ours as God’s people today.
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