God's Character in Relation to His People in Old Testament
The character of God in the Old Testament is consistently portrayed through his interactions with his chosen people, Israel, revealing attributes such as holiness, faithfulness, love, and sovereignty. These characteristics are not merely abstract concepts but are demonstrated through divine actions, laws, and covenant relationships [8, 9].
A foundational aspect of God's character is his holiness. The Old Testament frequently emphasizes that God is set apart, distinct from all creation and from human sinfulness. This holiness serves as the standard for his people, as seen in commands like "You shall be holy, for I the Lord your God am holy" (Leviticus 19:2) [1]. This divine attribute is not only a moral demand but also a reflection of God's unique nature, which is unequaled among the gods of other nations [9]. God's holiness is revealed not only in judgment but also in his redemptive acts, such as gathering his people back to the land of Israel after judgment, allowing them to live safely and experience covenantal blessings [13].
God's faithfulness (Hebrew khesed) is another central characteristic. This attribute encompasses steadfast love, loyalty, and covenant fidelity. Hosea 6:6 highlights that God desires his people to show love and faithfulness more than sacrifices [8]. This divine faithfulness means that God can be trusted to act for the good of his people, regardless of the cost to himself [9]. The concept of khesed is deeply embedded in the covenant relationship, where God commits to his people and expects their reciprocal faithfulness [8]. Even when his people stray, God's faithfulness endures, as evidenced by his continued commitment to Israel despite their disobedience [9].
The Old Testament also reveals God's sovereignty and omnipotence. He is depicted as the one who "measureth earth" and "shaketh off nations" (Habakkuk 3:6, YLT), demonstrating his ultimate control over creation and human history [2]. Nothing is too difficult for God, who made the heavens and the earth (Genesis 18:14; Jeremiah 32:17, 27) [11]. This sovereignty extends to his selection of Israel as his people. Deuteronomy 32:8 (YLT) describes the Most High setting the borders of peoples "by the number of the sons of Israel," indicating a divine plan for their place among nations [6]. God's foreknowledge is also tied to his sovereignty; he did not reject his people whom he foreknew, as Romans 11:2 states, referencing Elijah's plea against Israel [3].
God's character is further illustrated by his desire for an intimate, personal relationship with his people. Knowing God is presented as more than just intellectual assent to facts about him; it involves a deep, personal connection [8]. This relationship is often described in anthropomorphic and anthropopathic terms, where God is attributed human characteristics, feelings, and emotions to help the human mind grasp his ways, even though God is not limited by these human descriptions [7]. For instance, God "tests" his people not because he is ignorant of their hearts, but to allow their character to be revealed through their actions, demonstrating what is truly within them [7].
Compassion and hospitality are also integral to God's character as revealed in his laws for Israel. The Jewish laws concerning strangers and the poor, as well as redemption, are framed in a spirit of hospitality [4]. The command to show compassion to strangers is frequently reinforced by the reminder, "for ye were strangers in the land of Egypt" (Leviticus 19:34) [4]. This historical experience of Israel as strangers in Egypt serves as a constant motivation for them to extend the same kindness they received (or should have received) to others.
The Old Testament also portrays God as a God of justice, who judges nations for their pride, arrogance, and enmity toward his chosen people [13]. However, his justice is often intertwined with his mercy and desire for restoration. He judges not to destroy but to restore, demonstrating his unfailing love [9]. This balance of judgment and restoration is a recurring theme, showing that God's actions are always consistent with his righteous character.
The Old Testament dispensation, while distinct from the New Testament, laid the groundwork for understanding God's consistent character. God communicated his will through prophets and various means under the Old Covenant [12]. The descriptions of Israel as God's chosen people, a "royal priesthood, a holy nation" (Exodus 19:5-6), are later applied to Christians in the New Testament, indicating a continuity in God's relationship with his people across covenants [10]. The name "Eliam," meaning "the people of God," further underscores this deep connection [5].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Holiness — Commanded -- Le 11:45; 20:7; Eph 5:8; Col 3:12; Ro 12:1. Christ Desires for his people. -- Joh 17:17. Effects, in his people. -- Eph 5:25-27. An example of. -- Heb 7:26; 1Pe 2:21,22. The character of God, the standard of -- Le 19:2; 1Pe 1:15,16; Eph 5:1. The character of Christ, the standard of -- Ro 8:29; 1Jo 2:6; Php 2:5. The gospel the way of -- Isa 35:8. Necessary to God's worship -- Ps 24:3,4. None shall see God without -- Eph 5:5; Heb 12:14. Saints Elected to. -- Ro 8:29; Eph 1:4. Called to. -- 1Th 4:7; 2Ti 1:9. New created in. -- Eph 4:24. Possess. ”
- Habakkuk “Habakkuk 3:6 (YLT) — He hath stood, and He measureth earth, He hath seen, and He shaketh off nations, And scatter themselves do mountains of antiquity, Bowed have the hills of old, The ways of old <FI>are<Fi> His.”
- Romans “God didn’t reject his people, which he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel: -- Romans 11:2”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Hospitality — Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." (Leviticus 19:34) And before the law, Abraham's entertainment of the angels, (Genesis 18:1) seq., and Lot's, (Genesis 19:1) are ”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Eliam — the people of God”
- Deuteronomy “Deuteronomy 32:8 (YLT) — In the Most High causing nations to inherit, In His separating sons of Adam--He setteth up the borders of the peoples By the number of the sons of Israel.”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 8:2: 8:2 to prove your character (literally to know what is in your heart): God already knew the Israelites’ innermost thoughts (Pss 51:6; 139:1, 4, 23); he wanted their character to come out in their actions. • to find out whether: The Old Testament often describes God in human terms, even in ways that appear to limit God. Anthropomorphism (assigning human characteristics to God) and anthropopathism (assigning human feelings or emotions to God) are ways of representing God on a human level so the human mind can better grasp his ways, but God is not limited in his ”
- Hosea (Protestant academic) “Tyndale House on Hosea 6:6: 6:6 In one of Hosea’s key verses, God names the most important qualities that should characterize the Israelites’ covenant lives with him. First, the Lord wants his people to show love more than he wants sacrifices. Love (Hebrew khesed) includes faithfulness (see 4:1; 6:4). God is always faithful (Ps 136), and he requires the same of his people. Second, the Lord wants Israel to know him more than he wants burnt offerings. Knowing God is much more than simply knowing facts about God (see “Knowing God” Theme Note). An intimate personal relationship with God is charact”
- Micah (Protestant academic) “Tyndale House on Micah 7:18: 7:18-20 These verses provide a fine brief summary of Old Testament theology. God is unique; there is no one and nothing else like him. Because of his unfailing love (Hebrew khesed), he does not destroy his people whom he judges but instead restores them (see Exod 36:6-7). His faithfulness means that he can be trusted to do good regardless of the cost to himself (see Ps 89:1-2). • Where is another God like you: This question probably plays off of Micah’s name (“Who is like the Lord?”). God’s character is unequaled among the gods of the nations. His actions and words”
- 1 Peter (Protestant academic) “Tyndale House on 1 Peter 2:9: 2:9 Peter applies descriptions of the Israelites in the Old Testament (see, e.g., Exod 19:5-6) to his primarily Gentile audience, indicating that they—like all Christians—are truly God’s people in the new covenant era.”
- Zechariah (Protestant academic) “Tyndale House on Zechariah 8:6: 8:6 The Old Testament portrays God as able to do the impossible and the miraculous—nothing is too hard for the God who made the heavens and the earth (Gen 18:14; Jer 32:17, 27; see also Matt 19:26).”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 1:1: Here the apostle begins with a general declaration of the excellency of the gospel dispensation above that of the law, which he demonstrates from the different way and manner of God's communicating himself and his mind and will to men in the one and in the other: both these dispensations were of God, and both of them very good, but there is a great difference in the way of their coming from God. Observe, I. The way wherein God communicated himself and his will to men under the Old Testament. We have here an account, 1. Of the persons by whom God delivered his mind”
- Ezek (Protestant academic) “Tyndale House on Ezek 28:25: 28:25-26 The Lord would not reveal his holiness simply by judging the nations for their pride, arrogance, and enmity toward his chosen people. He would also gather his people back to the land of Israel. There they would live safely and be able to build homes and plant vineyards, which were typical signs of covenantal blessing in the Old Testament (see Mic 4:4; Zech 3:10). After God acted to punish the neighboring nations and restore his people, they would be at rest. The nations would know that God is the Sovereign Lord through his powerful acts of judgment, and Is”