Psychoanalysis of the Old Testament God: A Study of His Own Words
If we restrict ourselves to the words of God as presented in the Old Testament, we can begin to psychoanalyse the divine figure based solely on his own self-expressions, pronouncements, and the manner in which he interacts with his creations. Unlike the broader theological analysis that often imposes certain traits onto God, a psychoanalysis rooted in the text would examine how God’s psychological state is revealed through his direct communications with humanity and his expressions of desire, anger, and fear.
God as Creator: The Initial Confidence (Genesis 1-2)
In the opening chapters of Genesis, God is confident in his creation. He declares:
"And God saw that it was good." (Genesis 1:10, 1:12, 1:18, 1:21, 1:25, 1:31)
Here, God repeatedly affirms that his creation is "good"—a strong, secure statement that suggests a psychological state of contentment and self-assurance. This god is not wrestling with doubts or insecurities but is affirming the value of what he has made. His positive pronouncements indicate a god who is at peace with himself and the act of creation.
This confidence is extended to humanity, whom God creates in his own image:
"Let us make man in our image, after our likeness." (Genesis 1:26)
This might suggest a god who sees himself reflected in his creation, implying a deep connection and perhaps an element of self-affirmation. If God creates humanity to reflect his own image, there may be an element of narcissism at play—a god who defines his own sense of value by projecting his likeness onto his creations.
God’s Reaction to Humanity’s First Disobedience: The Shift to Wrath (Genesis 3)
The first cracks in God’s psychological state appear in the story of Adam and Eve. After their disobedience, God responds with wrath:
"Because you have done this, cursed are you above all cattle, and above every beast of the field; upon your belly shall you go, and dust shall you eat all the days of your life." (Genesis 3:14)
God’s response is severe, disproportionately harsh considering the transgression. This could reflect a psychological overreaction—perhaps a fear of losing control or a projection of guilt onto humanity. He curses not only Adam and Eve but also the serpent, creating a lasting rupture in his relationship with the world he has just created.
Here, God's psychological state shifts from a confident creator to a figure who demands obedience, and his response is marked by a need to restore order through punishment. His wrath might reflect a deep insecurity—an inability to tolerate imperfection or failure in his creations.
God’s Covenant with Noah: Destruction as Renewal (Genesis 6-9)
After humanity’s wickedness spreads, God declares:
"The end of all flesh is come before me; for the earth is filled with violence through them." (Genesis 6:13)
This statement reflects a deep disappointment in humanity. The god who once declared his creation "good" now sees it as irredeemably corrupt. His response is the flood, a catastrophic event that wipes out almost all life on Earth. The flood can be seen as a violent effort to reset the world and restore it to a state of order—again, a reaction to the perceived failure of creation. It’s a form of psychological regression, where the god retreats into destruction as a method of control, rather than attempting to engage with his creations in more productive ways.
But even after the flood, God expresses regret:
"I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth." (Genesis 8:21)
This declaration seems to acknowledge the unresolvable flaw in humanity, suggesting that God recognizes the inherent imperfection of his creation. There's a tension here between his desire to create order and his acceptance that the world will always contain elements of disorder.
God’s Laws: The Need for Control (Exodus, Leviticus, Numbers, Deuteronomy)
As the Israelites journey through the wilderness, God’s pronouncements become increasingly focused on establishing control over his people. He gives them the Law, a rigid set of rules that covers everything from morality to ritual:
"Thou shalt have no other gods before me." (Exodus 20:3)
This command is an expression of God’s need for supremacy. The first commandment itself reveals a need for control and authority, perhaps a psychological defense against the possibility of being overthrown by other deities or belief systems. It reflects a profound insecurity about his position, leading to an obsessive demand for loyalty and exclusivity. His insistence on being the only god reflects an existential anxiety about his own identity and status.
The frequent references to divine punishment for disobedience further emphasise this need for control:
"If you do not obey the voice of the Lord your God, or be careful to do all his commandments and his statutes that I command you today, then all these curses shall come upon you and overtake you." (Deuteronomy 28:15)
This conditionality of God’s favour—based on the Israelites’ adherence to his laws—again points to a psychological fragility. God’s love is not unconditional but is contingent upon constant compliance. When humanity or his chosen people fail him, he punishes, as if to reassert dominance and control over the situation.
God’s Anger and His Need for Revenge: A Complex Relationship (Psalms, Prophets)
God’s anger often surfaces in the Psalms and through the words of the prophets:
"I will execute great vengeance upon them with wrathful rebukes." (Ezekiel 25:17)
God’s wrath here seems to stem not only from his justice but from a desire for retribution. The god of the Old Testament is not simply concerned with maintaining order; he is also deeply affected by offences against him and his honour. His need for revenge suggests a complex, emotionally reactive psychology, where his sense of self is intimately tied to how others—particularly his creations—perceive and treat him.
God’s Final Words: A God Who Cannot Let Go (Malachi)
In the final chapters of the Old Testament, God speaks again with an intensity that suggests a deep unresolved frustration:
"I am the Lord, and I do not change." (Malachi 3:6)
This statement reflects an obsessive need for consistency and stability. God’s insistence on his unchanging nature may stem from a profound fear of change or instability—an indication of psychological rigidity. His need to assert that he does not change, despite the turmoil of his relationship with humanity, reveals a reluctance to adapt or evolve, even in the face of failure.
Conclusion: The Psychoanalytical God of the Old Testament
When we look at God through a psychoanalytic lens, using only his own words, we see a figure marked by insecurity, anger, and a deep need for control. God’s early confidence in creation gradually shifts toward anxiety and retribution, revealing a complex psychological landscape. His treatment of humanity, his demands for absolute obedience, and his frequent expressions of anger and punishment suggest a god who struggles with existential fear, a desire for dominance, and an overwhelming need to reaffirm his own importance in the face of a creation that repeatedly disappoints him.
This God, as portrayed in the Old Testament, is far from a perfectly stable being. He is, rather, a figure constantly grappling with his own identity, struggling to maintain order in a world that he himself has set in motion.
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