For each of the various categories and subsections, we offer a brief comment and a short list of significant texts. By checking the references, one becomes more familiar with the Bible's use of the particular image.

Introduction

Despite explicit prohibitions to make an idol, or a "graven image" of God [Ex 20:4] our human need to understand all things by way of analogy has led the Biblical authors to employ a wide range of imagery to convey what they have understood of God, in "his" dealings with us.

Believers as well as atheists have appreciated the limitations of imagery in this regard: the fear that we may simply be projecting our own responses to life out onto that most mysterious and transcendent of all beings, from whom all others depend. But before attempting any critical assessment of how to relate this imagery to the more "reserved" God of natural theology, who rules the world through natural laws, we need first to familiarise ourselves with the principal Biblical images used for God.

For the Old Testament they can conveniently be gathered under three main categories:

A. Natural Elements analogous to God

B. Human Attributes affirmed of God

C. Roles God Plays in relation to mankind

Then we study various segments of the OT, for their specific contribution to the range of images about God. In the New Testament, the images are found mainly in the protagonists of the parables of Jesus, but we shall also study the imagery in the Letters of Paul and in the book of Revelation

A. Natural Elements which show forth God

1. Rock
2. Fire
3. Cloud
4. Wind or Breeze

1. Rock

By calling God a "rock," the Hebrews trusted in God as a refuge, a source of strength, and a reliable guide. Mainly, the person praises God for having been a rock in the past, but the image also suggests an appeal to God to be a rock for the future as well. The Bible writers think of a high rocky ridge dominating the surrounding area, a solid, unchanging mountain. Those high places often were literally refuges for people fleeing from disaster or persecution. There is something reassuring about being on a high place, looking out over the surrounding country. It can give a better perspective on our problems.

Texts

1Sm 2:2 "There is no Holy One like the Lord, no one besides you; there is no Rock like our God."

Is 8:14 "He will become a sanctuary, a stone one strikes against; for both houses of Israel he will become a rock one stumbles over - a trap and a snare for the inhabitants of Jerusalem."

Ps 18:31 For who is God except the Lord? And who is a rock besides our God?

Ps 28:1 To you, O Lord, I call; my rock, do not refuse to hear me,
for if you are silent to me, I shall be like those who go down to the Pit.

Ps 31:3-4 You are indeed my rock and my fortress; for your name's sake lead me and guide me,
 take me out of the net that is hidden for me, for you are my refuge.

Ps 42:9 I say to God, my rock, "Why have you forgotten me?..

Ps 62:1-7 He alone is my rock and my salvation,
my fortress; I shall never be shaken.

Ps 71:3 Be to me a rock of refuge,
a strong fortress, to save me,
for you are my rock and my fortress.

2. Fire

The image of fire is applied in several different ways to God in the Bible – both (negatively) as a threat to destroy sinners and (positively) as a sign of God's care. Where the cloud is linked with "glory" we are to think of it as illuminated by a fiery glow.

God appears as a "cloud by day and a pillar of fire by night" throughout the wandering years of the Exodus. The pillar first appears to lead the Hebrews out of Egypt and to confuse the Egyptian army (Ex 14:23-24). When they camp by Mt Sinai, the summit of the mountain is enclosed by a cloud and fire (Ex 24:15-18, Dt 4:11, 32-36, 5:4, 22-26). As they travel through the wilderness, the cloud and fire guide them (Nm 14:13-16, Dt 1:32-33, and it is recalled in Ps 78:14). The pillar of fire is not primarily frightening (except possibly to the Egyptians !) It causes awe and it is a sign of God's presence and care, directly guiding the people. (Ex 13:21). Clearly the pillar of fire was revered as an important act of God's presence and care for the Israelites. Indeed, hundreds of years later, people were still thinking about it, as the passage in Nehemiah (9:9-19) shows. Nehemiah was written after 500 B. C., in the period of the restoration from exile in Babylon. The events of the Exodus and wilderness wandering are dated between 1300 and 1200 B. C. - though they were written down much later.

Texts

(1) Ex 13:21-22 The Lord went in front of them in a pillar of cloud by day, to lead them along the way, and in a pillar of fire by night, to give them light, so that they might travel by day and by night. Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people.

(2) Ex 19:18 Now Mount Sinai was wrapped in smoke, because the Lord had descended upon it in fire; the smoke went up like the smoke of a kiln, while the whole mountain shook violently.

(3) Ex 40:34-38 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. Moses was not able to enter the tent of meeting because the cloud settled upon it, and the glory of the Lord filled the tabernacle....

3. Cloud

God is compared to a cloud in two distinct ways in the Bible. First there is the "pillar of cloud" that, like the "pillar of fire," went with the Israelites on their exodus from Egypt. Then, an image of clouds associated with the fertility god, Baal of the Canaanites, is taken and applied to the God of Israel.

The cloud and fire protected and guided the Hebrews, as a sign of God's approval and presence. During the Exodus, the people are led by a cloud by day and a fire by night. The cloud appeared over Mt Sinai when God conversed with Moses (Ex 24:15-18). The cloud appeared at critical times when Moses' authority needed to be confirmed. This can be found in the book of Numbers (12:4-5). When God would converse with Moses, the cloud would surround them. This occurred in the "tent of meeting. " God's presence hovered near this tent (Ex 40:38). This image of God appeared for the last time when Joshua was named as Moses' successor (Dt 31:14-15) and served to confirm Joshua in office.

Texts

(1) Ex 13:21 The Lord went in front of them in a pillar of cloud by day, to lead them along the way, and in a pillar of fire by night, to give them light, so that they might travel by day and by night.

(2) Ex 24:15-18 Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud...

(3) Nm 12:5 Then the Lord came down in a pillar of cloud, and stood at the entrance of the tent, and called Aaron and Miriam; and they both came forward.

(4) Ex 33:9 When Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord would speak with Moses.

(5) Dt 31:14-15 "Call Joshua and present yourselves in the tent of meeting, so that I may commission him." So Moses and Joshua went and presented themselves in the tent of meeting, and the Lord appeared at the tent in a pillar of cloud; the pillar of cloud stood at the entrance to the tent.

4. Wind or Breeze

The image of Wind or Breeze has a double meaning because the word for "wind" can also mean "spirit. " The link between "wind" and "spirit" operates in the New Testament as well. A single word can have many various connotations. In English "lot" means both "an area of ground" and "many. " If you say "lots of lots" you are playing with a double meaning. In the Bible sometimes the wind is just the wind, but sometimes the wind is God's spirit.

Texts

Gn 1:2 The earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters.

Gn 2:7 Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.

 1Kg 19:11-12 Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; 12 and after the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of sheer silence.

Ezk 37:13-14 And you shall know that I am the Lord, when I open your graves, and bring you up from your graves, O my people. I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the Lord, have spoken and will act," says the Lord.

Ho 4:12 A spirit of whoredom has led them astray, and they have played the whore, forsaking their God.

Jn 3:5 "Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit."

B. Human Qualities Attributed to God

1. Father
2. Mother
3. Physical Attributes
4. Human Form (God or angels)
5. Influenced by Emotions

1. Father

Although the name "Father" is common in Christian worship and prayer, in the Bible the image of God as Father is used less than many of the other images for him. But on some very significant texts in the Hebrew Scriptures it is used to describe God's care and love for Israel and its kings. It describes the special relationship God has with the nation of Israel, which is God's "first born son" (Ex 4:22-23). But it is also often used to describe how the chosen people have turned away from God, to the point where Israel isn't worthy to be God's child (Dt 32:5-6).

The image is evocatively used by the prophets in several texts. Jeremiah describes a God that is almost pleading for his son to return (Jr 3:19), and Malachi shows God seeking respect from his children (Mal 1:6). Isaiah uses the image of God as Father from a different perspective. He describes faithful individuals who seek to return to God because they know the real relationship between God and humans (Is 63:16; Is 64:8).

Texts

(1) Ex 4:22-23 Then you shall say to Pharaoh, 'Thus says the Lord: Israel is my firstborn son. I said to you, "Let my son go that he may worship me." But you refused to let him go; now I will kill your firstborn son.'"

(2) Dt 32:5-6 Yet his degenerate children have dealt falsely with him, a perverse and crooked generation. Do you thus repay the Lord, O foolish and senseless people? Is not he your father, who created you, who made you and established you?

(3) Jr 3:19 I thought how I would set you among my children, and give you a pleasant land, the most beautiful heritage of all the nations. And I thought you would call me, My Father, and would not turn from following me.

(4) Malachi 1:6 A son honors his father, and servants their master. If then I am a father, where is the honor due me?

(5) Is 63:16 For you are our father, though Abraham does not know us and Israel does not acknowledge us; you, O Lord, are our father; our Redeemer from of old is your name.

2. Mother

Does the Bible use the imagery of "Mother" for God in the same way that it uses "Father?" Not quite, since the mother image in a patriarchal culture would seem to undermine God's power and authority. The word "mother" is never directly addressed to God as a name or title. But there are Bible passages that use feminine imagery to describe what God is doing.

Gn 1:26-27. Human beings are somehow like God: the text says clearly both men and women are created in God's image. Whatever "image of God" means, men and women have it equally, and we are God's representatives on Earth.

Nm 11:12 uses feminine traits in a discussion between God and Moses. It is not Moses but God himself who has "conceived all this people?" This is especially striking in such a structured society where men and women had such defined roles. Equally noteworthy is the language of Is 66:12-13 which explicitly compares God to a mother nurturing her children in the restored Zion.

Texts

(1) Gn 1:26-27 "Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth." So God created humankind in his image, in the image of God he created them; male and female he created them.

(2) Nm 11:11-12 "Why have you treated your servant so badly? Why have I not found favor in your sight, that you lay the burden of all this people on me? Did I conceive all this people? Did I give birth to them, that you should say to me, 'Carry them in your bosom, as a nurse carries a sucking child,' to the land that you promised on oath to their ancestors?

(3) Is 66:12-13 For thus says the Lord: I will extend prosperity to her like river, and the wealth of the nations like an overflowing stream; and you shall nurse and be carried on her arm, and dandled on her knees. As a mother comforts her child, so I will comfort you; you shall be comforted in Jerusalem.

3. Physical Attributes

Surely God does not literally have a face, eyes, mouth, a voice, hands and arms, "outstretched to save" ? Yet the Bible often uses such words in reference to God (at least in the more literal translations). The real focus of those texts is not on how God looks, but on what God does, and on what kind of relationship this shows between God and his people. Note the difference between Bible translations that aim at "formal equivalence" (ie try to follow the words and order of the words in the ancient language as closely as possible; eg New Revised Standard Version, (NRSV)) and those who aim rather for "functional equivalence" translations (eg the Contemporary English Version (CEV)), which seek words that will have the same function in the translated language as they do in the original. This allows people to understand the text without having to learn as much about the original language and culture.

"Formal equivalence" translations will render the words fairly literally, with a footnote or comment to explain what was meant. It will leave in place images that speak of God's arm, eye, and ear, etc, and not seek to paraphrase them.

Texts

(1) Gn 3:8 They heard the sound of the Lord God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves

(2) Ex 6:6 "Say to the Israelites, 'I am the Lord, and I will free you from the burdens of the Egyptians and deliver you from slavery to them. I will redeem you with an outstretched arm and with mighty acts of judgment.'

(3) Dt 8:3..to make you understand that one does not live by bread alone, but by every word that comes from the mouth of the Lord.

(4) Jg 18:6 The priest replied, "Go in peace. The mission you are on is under the eye of the Lord"

4. Human Form (God or angels)

We angels are some kind of messengers from God. But the Bible uses this image in a variety of ways. The idea of God appearing in human form sometimes appears in stories about the "angel of God" or the "messenger of God. " We can't simply assume that the biblical authors thought of angels as just delivery people, separate from God. Gn 17:1 says "The Lord appeared to him again. " The previous visitation could be a reference to Gn 12 or Gn 15. But in both these cases we read, "The Lord said to Abram" rather than "appeared. " Gn 16:7-14 says, "an angel of the Lord" appeared. An angel, not God. But at the end of the story, Hagar asks, "Have I really seen God and lived to tell about it?" She thought what she had seen was not just a messenger, but God directly. And her view was also what others thought. We can tell by the name they gave that place (verse 14). On the other hand, some passages say clearly "God sent his angel" implying that angels are not part of God but separate beings. See Dn 3:24 where a divine messenger comes to save the three young men in the fiery furnace, and Dn 6:22, where Daniel in the lion's den is saved by an angel. In Gn 1, three men appear to Abraham. One of the men was the Lord (verse 10). Abraham knows this, and converses with the Lord. But the men leave, and the Lord stays (verse 22) - indicating the men weren't the Lord. Sometimes God does appear in stories that seem to imply a purely human form, such as in Gn 26:23-253 and Ex 24:9-11. Sometimes God appears in a dream or vision, such as in Gn 28:10-22 and in Zc 1:7. The dreamer sees physical forms, but because it is a dream, knows it isn't an actual, physical body he is seeing, but a way of appearing.

(1) Gn 17:1 When Abram was ninety-nine years old, the Lord appeared to Abram again, and said to him, "I am God Almighty; walk before me, and be blameless."

(2) Gn 16:13 So she named the Lord who spoke to her, "You are El-roi"; for she said, "Have I really seen God and remained alive after seeing him?"

(3) Gn 21:20 God was with the boy, and he grew up; he lived in the wilderness, and became an expert with the bow.

(3) Dn 6:22 "My God sent his angel and shut the lions' mouths so that they would not hurt me, because I was found blameless before him."

5. Influenced by Emotions

Anger, Sadness, Pining for a lost love, is this really God? As with all our images, we'll have to dig deeper and make comparisons to see what is meant for us, in the Bible text. People often think that the picture of God in the Bible is of an angry god. Indeed the epithet angry is often applied to Israel's God. However, their God displays many other emotions as well. Why should God have transitory emotions? If God gets angry, sad, or lonely, it seems somehow God is affected and changed by what happens here on earth. Is that really what we believe about the eternal Creator?

But how can God be made comprehensible to humans except in human language? Just as we translate from Hebrew to English, Spanish or other languages, so the Bible translates from God's language to ours. When we study the various emotions given to God in the Bible, we may well feel that human preachers and writers have projected onto the Almighty the feelings they/we experience in this life.

We must prioritise among such texts, to emphasise God's creative, redemptive love. The creation story shows God creating for no other reason than to create. Humans are part of that process; we're created deliberately by God. After the flood (Gn 7 and 8), God made a promise (Gn 9:14-15) not to destroy the earth again, and will remember this covenant. God promised to look after Abraham, provide an heir for him, and make him the father of many nations (Gn 12:1-2). But the supreme act of love that came to represent God's care for the Hebrew people occurred when he saw their affliction during their slavery in Egypt and brought them out by calling Moses to lead them. Many times the Bible harps back to the story of the exodus, and the arrival in the promised land. Indeed the entire Bible can be read as a record of God's passionate involvement with these people. If the opposite of love is not hate but indifference, then God very much loves these people. But what is the nature of this love, and how might we attempt to describe it, in a modern idiom?

(1) Gn 9:14-15 When I bring clouds over the earth and the bow is seen in the clouds, I will remember my covenant that is between me and you and every living creature of all flesh; and the waters shall never again become a flood to destroy all flesh.

(2) Gn 12:1-2 Now the Lord said to Abram, "Go from your country and your kindred and your father's house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing."

(3) Dt 7:7-11 It was not because you were more numerous than any other people that the Lord set his heart on you and chose you - for you were the fewest of all peoples. It was because the Lord loved you and kept the oath that he swore to your ancestors, that the Lord has brought you out with a mighty hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt...

(4) Jon 3:10 When God saw what they did, how they turned from their evil ways, God changed his mind about the calamity that he had said he would bring upon them; and he did not do it.

(5) 2Ch 28:9 "Because the Lord, the God of your ancestors, was angry with Judah, he gave them into your hand, but you have killed them in a rage that has reached up to heaven."

C. Roles God Plays towards the People

Among the major Roles attributed to God in the OT are

1. Creator
2. King
3. Judge
4. Shepherd
5. Warrior

1. Creator

The Bible begins by saying God created the heavens and the Earth. But that is not all of what it has to say about God's creative role. He continues to affect the natural world, and has made promises about the future of creation.

The Creation Story of Gn 1 and 2. This story is familiar to us. But some things we could notice:

God intends to create. In some other creation stories, the creation of the world and of humans is an accident, or a by-product of some other purpose of the god. In the Bible, the existence of the universe in general and human beings in particular, is the result of God's deliberate intention. We'll see later that creates a foundation for God's claim on the Israelites, and for His continued interest in them.

God creates out of nothing not from "stuff" lying around and rearranged. Yes there is a "roaring ocean covered with darkness" (Gn 1:1-21) but God doesn't use some of it to make the world. Instead, God gives commands and light and the sky appear from nothing. Then at his command the plants and animals and people also appear from nothing.

God creates without help or hindrance from other gods. Ancient Near East creation stories often feature a battle between two gods or groups of gods. Sometimes these creation stories involve two gods making love and giving birth to another god, or to part of the creation. But there is no one else involved in Genesis. God acts alone. (See the lesson the image of God as Mother for some interesting texts on Wisdom being present at creation.)

Creation, as God made it, is good. Again and again, we hear the phrase, "God saw what he had done, and it was good." Sin is not part of the original creation. There is sin in creation now, but that wasn't how it began.

Creation happened once, not every year when spring returns. There is no connection to an annual rebirth or cycle of birth and death as in some other ancient Near East religions. To be sure, God continues to be involved in creation (as we will see). However, that involvement creates new things such as a new child, a promise for the future or a response to human sin. That is different than a creation story that says this year is like last year, and next year will be like this year.

All people are created together. In this creation story God doesn't make some inferior people first, decide that they are the non-Jews, and then go on to create better people. There are no nations or races at creation. All people have the one ancestor. Also notice that both men and women are created "in the image of God" Gn 1:26-27:2

The two creation stories. If you read carefully, you will see that at the second part of the verse Gn 2:4, another creation story begins. Again, God creates alone by God's sheer command. But there are differences. The two stories are generally thought to have been written at different times, with the second creation story (the one starting at 2:4) being the older of the two.

Also, God continues to be master of creation. Several Psalms praise his power over the mighty forces of nature, such as the sea, the mountains and the storms. (e.g. Ps 29)

(1) Gn 1:1-2 In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep..

(2) Gn 2:4b-5 In the day that the Lord God made the earth and the heavens, when no plant of the field was yet in the earth and no herb of the field had yet sprung up - for the Lord God had not caused it to rain upon the earth, and there was no one to till the ground

(3) Jb 40:15 "Look at Behemoth, which I made just as I made you; it eats grass like an ox."

(4) Is 48:6-7 You have heard; now see all this; and will you not declare it? From this time forward I make you hear new things, hidden things that you have not known. They are created now, not long ago; before today you have never heard of them, so that you could no say, "I already knew them."

(5) Ps 29:3 The voice of the Lord is over the waters; the God of glory thunders, the Lord, over mighty waters.

2. King

The Lord is King. By this affirmation, the Bible intends to make several claims for God. This image is not only about power and authority, but also about various aspects of a good king. This image is only fully understood in connection with the other images of Judge and Shepherd. The image of God the King involves not only God, but also the relationship between the King of Israel and God.

In the very early days of Israel, they had no human king. Their King was God and they needed no human ruler (Jg 8:23,1 1Sm 8). However, people wanted to be like other nations and have a human king to lead them into battle. They pestered the prophet Samuel to appoint a king. Samuel warned them what would happen: they would find the king taxing them and oppressing them. But the people insisted and he gave them a king.

Later, in the era of the kings, the Bible records a promise of support by God to this king (see the Father image for more about this). But this support was dependent on the earthly king behaving as God wanted: justly and fairly. When the king didn't do this, God withdrew his support (1Kg 11:11). 2 Instead of a dynasty, the kingdom split into two parts.

If God is king, then no other god is. The image of God the King is a demand for exclusivity. This is a double demand. God is the only god, and other alleged "gods" should not be worshiped. Secondly, the exclusive Kingship of God isn't just for Israel, there are really no other kings who operate independently of God. God rules everything in the universe including all the nations, not just Israel (Ps 7:7-11, Ps 47). 3

The divine kingship of God is often celebrated in the Psalms (Ps 2, 47, 48). The kingship of God can be the basis of an appeal to God when a person is in difficulty (Ps 5).

The image of King is developed by reference to various things associated with kings:

(1) Jg 8:23 Gideon said to them, "I will not rule over you, and my son will not rule over you; the Lord will rule over you."

(2) 1Kg 11:11 (to Solomon): "Since you have not kept my covenant and my statutes that I have commanded you, I will surely tear the kingdom from you and give it to your servant."

(3) Ps 7:7-8 Let the assembly of the peoples be gathered around you, and over it take your seat on high. The Lord judges the peoples; judge me, O Lord, according to my righteousness and according to the integrity that is in me. Make the nations come to you, as you sit on your throne above them all. Our LORD, judge the nations!

(4) Ps 24:7-10 Lift up your heads, O gates!
and be lifted up, O ancient doors!
that the King of glory may come in.

3. Judge

God is the one true judge: always fair and impartial, a judge who cannot be tricked or misled. We have to understand how important a judge was in that culture; those societies didn't have written records of case law, scientific evidence, or written protections of your rights. There was no separation of powers either: the King, who made the laws, was also the chief judge. The anxiety about judges goes up if more depends on them and they are known to be bribed on occasion.

We see various figures in the Bible acting as judges, going all the way back to Moses (Ex 18:13-26), and going through the period of the judges (Judges). Solomon won a reputation for wisdom with the way he judged the case of the two women who fought over one baby (1 Kg 3:16-28).

The importance of judges is shown when the Bible insists judges be fair and not favor the rich nor accept bribes (Lv 19:15, Dt 1:16-17, Ps 72:1-2, Pr 18:5, Jr 22:15-16, Mi 7:3). God will observe how human authorities judge (2 Ch 19:6) and condemn the unjust (Jb 9:24)

* God is the judge, the ultimate judge of everything, and the final judge. (Jb 21:22, 1Sm 2:10, Ps 75:2-7, Qo 3:17). Other passages explain the specifics of what God will judge:

* God judges the individual person (Ps 7, Qo 11:9).

* God judges the nations as enemies of Israel (Gn 15:13-15, 1Sm 2:10, Ob 15).

* God judges or will judge the nations of the world, generally (Gn 18:20-33, Ps 9:7-9, Ps 96:10, Ps 9, Is 3:13-14, Jr 25:31, Jl 3:12)

* God is not like a human judge. He is always fair and righteous (Ch 16:14 His judgments are in all the earth.); Knows everything, even hidden things (Jb 34:21, Qo 12:14).

* When God judges everything, there will be an end to human conflicts and injustice. For "swords will be beaten into pruning hooks.. neither shall they learn war any more" (Mi 4:3)

4. Shepherd

God the shepherd. We think of Ps 23 and Jesus the Good Shepherd (Jn 10:11); this image is used in rich and surprising ways. God leads the person to good places, not by taking away all hard times (walking through the dark valley) but by being with the person to provide hope and comfort. God is good even when times are dark, and his shepherding can be relied upon to continue always. This image has been a powerful inspiration across the centuries.

What does the shepherd do?

Tends the flock even to the point of physically carrying those sheep too weak to move (Ps 28:9). 1 The shepherd has to find food for the flock (Is 40:10-11). The sheep should look to the shepherd for good things (Ps 80:1). Jr 31:10-11 says that God scattered the flock but will gather it again. And the passage in Am 3:12 reminds us that sheep are killed and the shepherd has to deal with that bloody part of the job.

Leads the flock to good places, something the flock can't be counted on to do by itself (Ps 23:2, Ps 78:52-53). Mi 7:14 has the sheep (Israel) admitting that.

Protects the flock against enemies. Gn 49:24 uses the image of Rock with its implications of safety from trouble. Jr 31:10-11 also makes this claim.

Shepherds the shepherds. A large flock might need supplementary shepherds. Jr 23:1-4,4 Ezk 34 and Zc 10:1-5 show God as a shepherd of shepherds. God appoints leaders to the flock and judges unworthy shepherds. 2 Samuel 5:2 has the people welcoming David as a shepherd of the flock of Israel. However, God is furious over the bad shepherding done by the leaders of the country, they've abused the poor and not done what a good shepherd should do.

(1) Ps 28:9 O save our people, and bless your heritage;
be their shepherd, and carry them forever.

(2) Ps 78:52-53 Then he led out his people like sheep,
and guided them in the wilderness like a flock...

(3) Gn 49:24 (of Joseph): "his bow remained taut, and his arms were made agile by the hands of the Mighty One of Jacob, by the name of the Shepherd, the Rock of Israel"

(4) Jr 23:1-4 Woe to the shepherds who destroy and scatter the sheep of my pasture!... and you have not attended to them. So I will attend to you for your evil doings, says the Lord. Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will raise up shepherds over them who will shepherd them.

(5) Jr 31:10 Hear the word of the Lord, O nations, and declare it in the coastlands far away; say, "He who scattered Israel will gather him, and will keep him as a shepherd a flock."

5. Warrior

In the early years of Israel, God is often shown fighting with the army or leading the army. God the warrior means that God is on Israel's side. In the early stages of the history of Israel, the Bible records many times that God intervened to support Israel. Typical of how this happens is the speech given by Moses in Dt 20 where instructions for war are given. Israel might be outnumbered, but the people aren't to worry because God will "help you fight. " Moses also gives a number of practical rules about who may be excused from the army generally, they are young men who have not gotten established yet with a family or farm. The Israelites are to offer peace to towns far from their land and to offer mercy to any that surrender. However, when taking over the promised land, all people are to be wiped out, every man and woman and even the animals. This is certainly harsh, but - except for the animals - is not untypical of how wars were fought in antiquity.

Battles where God helps Israel :

* Exodus: God helps the Israelites escape from the Egyptians (Ex 14 and 15)

* Wilderness (Dt 1 and 3, and the parallel material in Nm 21).

* Conquest of the promised land: Joshua and Judges.

* Period of Judges, during internal struggles, as in 1 Sm 23.

* Rebuilding, after the exile in Babylon (Ne 4:15ff and Zc 10.)

Just before the disastrous defeat by the Babylonians, the prophet Jeremiah shouted the unpopular truth that Israel was doomed. To help him utter this hard message, God assures Jeremiah - using the same sort of language that was used of Israel's battles of old - that he will protect and strengthen him (Jr 1:17-19).

God wants his people to know where their victories come from. So, in Jg 7:4, he reduces the size of the army so that it will be clear that the only way for Israel to win is to trust in Him, and not to take pride in themselves. Thus, while we might be troubled at the idea of God being enthusiastic for his people to go to war, the opposite impression is also in the text: Israel cannot go to war whenever national ambition might suggest, but only when God allows it.

God also intervenes against the actions of the opponents of Israel. God "made the King stubborn" (or "hardened Pharao's heart" to keep him from letting the Israelites go. (Exodus chapters 6 through 13).

Once on the march, He is general of their army (Ps 24:7-10, Ps 74). Ancient kings commanded the armies in the field. If God is King for Israel, he won victories for them. But God's support of Israel was dependent on Israel being faithful. When Israel turned its back on God, they lose. See Jg 2:1-15, Jg 6:1-2 and Jr 21:3-7.

God's active and frequent involvement as head of the Hebrew forces comes to an end, more or less, after the people had settled in Canaan. With a few exceptions, God the warrior does not appear after this.

(1) Ex 15:1 Then Moses and the Israelites sang this song to the Lord: "I will sing to the Lord, for he has triumphed gloriously; horse and rider he has thrown into the sea.

(2) Jg 7:4 Then the Lord said to Gideon, "The troops are still too many; take them down to the water and I will sift them out for you there...."

(3) Jr 1:17-18 But you, gird up your loins; stand up and tell them everything that I command you. Do not break down before them, or I will break you before them. And I for my part have made you today a fortified city, an iron pillar, and a bronze wall, against the whole land - against the kings of Judah, its princes, its priests, and the people of the land.

D. Images of God in the Pentateuch

E. Theological Imagery in the Books of Samuel and Kings

F. Images of God in the Prophetic Literature

The Prophets of Israel were boldly creative of imagery to convey their understanding of God in relationship to his people's history, their providential past, their often anguished present, and their future which was alternately seen as threatened or glorious. The best known of these images are among the high-points of the Old Testament, and are best seen in their context within the individual writings and in the circumstances to which each prophet was responding.

We will examine some of the specific images used in Isaiah, Jeremiah and Ezekiel in particular and then under "Other Prophetic Texts" see some samples from the other prophetic books.

1. Isaiah

Errant children of the Lord (Is 1,2): son/daughter gone astray, and now suffering

Fed up of empty sacrifices (Is 1,11]; more interested in converted hearts [Is 1,16]

Like a smelter, he will refine away our sins [Is 1,25-26]

His temple, a magnet for people of all nations who will go to his house, on Mt Zion [Is 2,2]

Arbitrator and peacemaker for many peoples [Is 2,4]

He will bring down the haughty, proud and lofty [Is 2,11-12]

He will reverse roles: thing must change! [Is 3,4]

Like a lawyer God argues his case against the princes of his people [Is 3,13]

He will save a remnant and cleanse the bloodstains of Jerusalem [Is 4,2]

Israel's beloved had a vineyard [Is 5]

The anger of the Lord was kindled [Is 5,25]

He will whistle for a people [Is 5,26]

The Lord sitting on a throne, high and lofty [Is 6,1]

God speaks to Isaiah: message for Ahaz [Is 7,3]

The Lord himself will give you a sign [Is 7,10-15]

The potter and the clay [Is 29,15; Is 45,9]

Other Sections to be added:

More comforting imagery, from Second Isaiah

Comfort, O comfort my people [Is 40,1ff]

2. Jeremiah

3. Ezekiel

G. Images of God in the Wisdom Books

H. Feminine Imagery about God, in the Bible

I. Imagery about God, in the Parables of Jesus

J. Metaphors and images in the Letters of St Paul

K. Images in the Book of Revelation

L. Conclusion: the value and limits of images for God