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God's Relational Nature and Language in Scripture

The relational nature of God is a foundational concept in biblical theology, evident in the language and descriptions used throughout Scripture. From the outset, the Bible portrays God as a being who interacts with creation and humanity, often employing anthropomorphic language to convey these interactions [7, 8, 13].

The very names for God in Hebrew, such as 'El, 'Eloah, and 'Elohim, suggest strength and power, but also imply a being capable of relationship [1]. The term Jehovah (rendered "LORD" in many English translations) further emphasizes God's personal and covenantal relationship with humanity [1, 8]. The Bible takes God's existence as a given, focusing instead on His character and actions within a relational framework [1].

One of the most significant expressions of God's relational nature is found in the concept of the "Word" (Logos), particularly in the writings of John. John 1:1 states, "From the first he was the Word, and the Word was in relation with God and was God" [2]. This "Word" was "from the first in relation with God" [3]. As Easton's Bible Dictionary explains, this "Word" is a title for Christ, who is the revealer of God, making God known to humanity. Christ's role as the Word designates His divine nature and His function in declaring God, as "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18) [6]. This highlights an intrinsic relationality within the Godhead itself, which then extends outward to creation.

God's communication with humanity is consistently presented as a relational act. Hebrews 1:1 states, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets" [4]. This communication is not merely informative but is integral to establishing and maintaining a relationship. The Old Testament frequently uses figurative language to describe God's interactions, attributing human characteristics and feelings to Him to make His actions comprehensible to humans [7, 8, 13]. For instance, when the Bible speaks of God's "eyes, arms, hands, and feet," these are metaphors describing His activity, as God is invisible and without a physical body [7]. Similarly, expressions like God "changing His mind" or feeling "indignation" are ways of conveying how God's actions appear from a human perspective, or how His long-tried patience finds relief in punishing the guilty [7, 8]. Abraham Ibn Ezra, a Jewish rationalist, explains that such anthropomorphisms, like "the finger of God," are employed because "the Torah employs human language so that those who hear its words will understand" [13]. God's will is accomplished by His word, which is also described metaphorically as coming from His "mouth," akin to how human kings issue commands [13].

The relational aspect of God is also evident in His covenant with Israel, which is founded on His unfailing love and faithfulness [11]. God's character, as displayed through His word, reveals His power and His commitment to this relationship [9]. The Lord is described as being "like a father to his children," an analogy that forms the basis for Jesus' teaching about God's fatherhood [12]. This paternal imagery underscores a deep, caring, and protective relationship between God and His people.

Furthermore, God's relational nature is contrasted with pagan deities. While Canaanite nature deities were perceived as "close at hand" as part of nature, the Lord is both "close at hand" because He created all nature, and "far away" in His distinction from it. His essence is different from nature, yet He is present in all the heavens and earth, demonstrating a unique relational presence that transcends creation while being intimately involved in it [10].

The human nature of Christ is also crucial to understanding God's relationality. Christ's incarnation, His partaking of "flesh and blood," and His experience of human emotions like weeping, hungering, thirsting, and weariness, demonstrate God's willingness to enter fully into the human experience [5]. This embodiment of God in human form, as the Word made flesh, is the ultimate expression of God's desire for intimate relationship with humanity [6].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
  2. John “John 1:1 (BBE) — From the first he was the Word, and the Word was in relation with God and was God.”
  3. John “John 1:2 (BBE) — This Word was from the first in relation with God.”
  4. King James Version “[KJV] Hebrews 1:1 — God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Word, The — (Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). This title designates the divine nature of Christ. As the Word, he "was in the beginning" and "became flesh." "The Word was with God " and "was God," and was the Creator of all things (comp. Ps. 33: 6; 107:20; 119:89; 147:18; Isa. 40:8).”
  7. Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 32:36: 32:36 will change his mind about: When speaking of God, the Old Testament frequently uses figurative language (see study note on 8:2). Human beings cannot understand God’s mind (Isa 55:8), so God uses human language and gives himself human physical characteristics and feelings. Although the Bible frequently speaks of God’s eyes, arms, hands, and feet, he is invisible and has no body; these metaphors describe his activity. Similarly, when the Bible says that God fears (Deut 32:27) or changes his mind, it expresses how God’s actions appear to humans.”
  8. Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 1:24: Lord . . . Lord--Adonai, JEHOVAH. mighty One of Israel--mighty to take vengeance, as before, to save. Ah--indignation. ease me--My long tried patience will find relief in at last punishing the guilty (Eze 5:13). God's language condescends to human conceptions.”
  9. Psalms (Protestant academic) “Tyndale House on Psalms 33:4: 33:4-7 God’s word displays his character and his power.”
  10. Jeremiah (Protestant academic) “Tyndale House on Jeremiah 23:23: 23:23-24 The Lord revealed the difference between himself and the Canaanite nature deities. The pagan deities were close at hand, as part of nature. The Lord was close at hand because he created all nature, but he was also far away in his distinction from it. His essence is different from nature, yet he is present in all the heavens and earth.”
  11. Proverbs (Protestant academic) “Tyndale House on Proverbs 16:6: 16:6 God’s unfailing love and faithfulness are foundational in his covenant relationship with Israel (see Exod 15:13; 34:6-7; Num 14:18-19; Deut 7:9-11).”
  12. Psalms (Protestant academic) “Tyndale House on Psalms 103:13: 103:13 The Lord is like a father to his children: This analogy forms the basis for Jesus’ teaching about God’s fatherhood (see Matt 5:43-48; 6:1; 10:19-20; 12:50; Luke 6:36; 12:29-32; John 8:31-59; 15:1-8; see also 2 Sam 7:14; Jer 3:19; 31:9; Mal 1:6; 2 Cor 6:16-18).”
  13. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 31:18: TABLES OF STONE. I have already explained this. 91 See I.E. on Ex. 24:12. [WITH THE FINGER OF GOD.] Scripture’s statement with the finger of God is an anthropomorphism, 92 The Torah employs human language so that those who hear its words will understand. for the Lord’s will is accomplished by the word coming out of God’s mouth. God’s mouth is employed metaphorically. God is said to act like human kings. This is how For He commanded, and they were created (Ps. 118:27) is to be understood. 93 I.E. makes the same point in his comments on Gen. 1:3. God’s words app”
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