God, means many things, to many people. The Buddhist approach is this:
""But sooner or later, bhikkhus, after the lapse of a long period,
there comes a time when this world begins to expand once again. While
the world is expanding, an empty palace of Brahmā appears. Then a
certain being, due to the exhaustion of his life-span or the
exhaustion of his merit, passes away from the Ābhassara plane and
re-arises in the empty palace of Brahmā. There he dwells, mind made,
feeding on rapture, self-luminous, moving through the air, abiding in
glory. And he continues thus for a long, long period of time.
"Then, as a result of dwelling there all alone for so long a time, there arises in him dissatisfaction and agitation, (and he yearns):
'Oh, that other beings might come to this place!' Just at that moment,
due to the exhaustion of their life-span or the exhaustion of their
merit, certain other beings pass away from the Ābhassara plane and
re-arise in the palace of Brahmā, in companionship with him. There
they dwell, mind-made, feeding on rapture, self-luminous, moving
through the air, abiding in glory. And they continue thus for a long,
long period of time.
"Thereupon the being who re-arose there first thinks to himself: 'I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the
Universal Seer, the Wielder of Power, the Lord, the Maker and Creator,
the Supreme Being, the Ordainer, the Almighty, the Father of all that
are and are to be. And these beings have been created by me. What is
the reason? Because first I made the wish: "Oh, that other beings
might come to this place!" And after I made this resolution, now these
beings have come.'
"And the beings who re-arose there after him also think: 'This must be
Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the
Universal Seer, the Wielder of Power, the Lord, the Maker and Creator,
the Supreme Being, the Ordainer, the Almighty, the Father of all that
are and are to be. And we have been created by him. What is the
reason? Because we see that he was here first, and we appeared here
after him.' " - Brahmajala Sutta 40-42
So in Buddhist thought the Creator is one more being among beings, still bound by impermanence, and karmic consequences (Buddhist close equivalents to entropy and causality, but including psychology).
Consider the thought-experiment of us being in a simulation: except for attempts at deduction made from the nature of the simulation or any detected interference in it, we cannot know about the beings outside the simulation. If we can ground elements of physics or information theory in first principles, we can have a bit of confidence - for them to be wrong would require an 'outside the simulation' of an altogether different type than humans will create in the future, making understanding it potentially inaccessible to us (eg, we may not have enough computational resources to model it). We can understand the interrelation of laws, and the huge consistency of those we call 'fundamental', as required grounding for certain types of behaviour (eg dimensionality, and how it relates to possibilities of stable multibody dynamics).
The Abrahamic god has evolved over time, from supreme local god to the only god, for Jews. Most of the attributes of god, epithets and superlatives, are niether from Judaism or the bible, but from theological speculation, weaving prevailing ideas with occasional scriptural support - so principally with the great influence of the Greeks, especially Aristotle and Plato. In the Abrahamic world, god begins as a local personal entity, the 'father' of a people. Then moves closer and closer to 'the god of the philosophers' and deism. There is a lasting tension, between the proposed absoluteness and abstractness of god, and the ability to get help guidance or intervention from such a proposed being. But as the simulation thought experiment shows, it is possible a 'creator' (simulator) could act from 'outside' by rules which do not govern the simulation.