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Human Relationship with God in Scripture

The relationship between God and humanity in Scripture is fundamentally shaped by God's initiative and covenantal faithfulness, despite human unfaithfulness [8, 9]. From creation, humanity was made in God's image, establishing an inherent connection [3].

The Bible portrays this relationship through various metaphors and direct statements. Marriage is a common symbol for the covenant relationship between God and his people, with spiritual unfaithfulness often depicted as adultery [8, 9]. The concept of "God with us" (Immanuel/Emmanuel) signifies God's desire for presence and fellowship with humanity [2, 5, 14]. This ideal of fellowship, seen in Genesis 3:8, is restored through God's presence [14].

A foundational aspect of this relationship is faith. Abraham's experience demonstrates that faith has always been the basis for a relationship with God and for receiving divine promises [10]. This is rooted in God's covenant with Abraham, as recorded in Genesis 15:6 [10]. The terms of God's covenant, such as those given in Exodus 20:3-17, specify the expected behavior of those in relationship with God, emphasizing both direct worship and ethical treatment of others [11].

The highest form of this relationship is described as friendship with God. Both Abraham and Moses were called "friends of God" (Exodus 33:11; 2 Chronicles 20:7; Isaiah 41:8; James 2:23), a status Jesus extends to his disciples who obey him [12]. The prophet Job also speaks of arguing with God as one would with a friend [1]. However, the question of how a mortal can be "just with God" is also raised [4].

In the New Testament, the relationship is further defined through adoption, where believers become "sons of God" [7]. This adoption signifies a gracious relationship with God [7]. The human nature of Christ is crucial to his mediatorial office, bridging the gap between God and humanity [6]. Through Christ, believers enter a secure relationship with God, grounded in God's love and the power of the Holy Spirit, a relationship from which nothing can separate them [15]. The Church's relationship with Christ is presented as the archetype for earthly relations like husband and wife, parent and child, and master and servant [13].

Sources

  1. Job “Job 16:21 (LEB) — and it argues for a mortal with God, and as ⌞a human⌟ for his friend.”
  2. Hitchcock's Bible Names “Hitchcock's Bible Names: Immanuel — God with us”
  3. Genesis “God created man in his own image. In God’s image he created him; male and female he created them. -- Genesis 1:27”
  4. Job “Job 9:2 (ASV) — Of a truth I know that it is so: But how can man be just with God?”
  5. Hitchcock's Bible Names “Hitchcock's Bible Names: Emmanuel — God with us”
  6. 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. ”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Son of God — The plural, "sons of God," is used (Gen. 6:2, 4) to denote the pious descendants of Seth. In Job 1:6; 38:7 this name is applied to the angels. Hosea uses the phrase (1:10) to designate the gracious relation in which men stand to God. In the New Testament this phrase frequently denotes the relation into which we are brought to God by adoption (Rom. 8:14, 19; 2 Cor. 6:18; Gal. 4:5, 6; Phil. 2:15; 1 John 3:1, 2). It occurs thirty-seven times in the New Testament as the distinctive title of our Saviour. He does not bear this title in consequence of his mirac”
  8. Ezekiel (Protestant academic) “Tyndale House on Ezekiel 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
  9. Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
  10. Galatians (Protestant academic) “Tyndale House on Galatians 3:6: 3:6-9 Abraham’s experience shows that faith has always been the basis for relationship with God and for receiving what God has promised. 3:6 This quote is from Gen 15:6, where God established his covenant with Abraham (see Gen 15:1-21; 17:1-27). This statement is foundational in defining God’s relationship with humanity (see Hab 2:4; Rom 4:1-8, 17-22).”
  11. Exodus (Protestant academic) “Tyndale House on Exodus 20:3: 20:3-17 The terms of the covenant specify the behavior the people were expected to manifest if they were to be in a covenant with God. Only the first four instructions (20:2-11) relate directly to God, while the remaining six (20:12-17) have to do with human-to-human relationships. A covenant with God stipulates how we are to treat each other because God is profoundly ethical, and he expects us to manifest his character in all our relationships. Other law codes in the ancient Near East did not incorporate such absolute prohibitions, probably because polytheism mit”
  12. John (Protestant academic) “Tyndale House on John 15:14: 15:14-16 Both Abraham and Moses were called friends of God (Exod 33:11; 2 Chr 20:7; Isa 41:8; Jas 2:23). This is the highest relationship possible between God and a person. Jesus chooses his friends (John 15:16), who demonstrate their friendship by obeying him.”
  13. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:22: (Eph 6:9.) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife (Eph 5:22-33), parent and child (Eph 6:1-4), master and servant (Eph 6:4-9). The oldest manuscripts omit "submit yourselves"; supplying it from Eph 5:21, "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but your own husbands whom you are called on to submit unto (compare Gen 3:16”
  14. Zechariah (Protestant academic) “Tyndale House on Zechariah 8:23: 8:23 God is with you: God’s presence restored the ideal of fellowship between God and human beings (Gen 3:8; Exod 24:9-11; 25:8; Isa 7:14; 57:15; Ezek 43:7; John 1:14).”
  15. Romans (Protestant academic) “Tyndale House on Romans 5:1: 5:1–8:39 Paul now turns from the Good News about how people enter a relationship with God to the security of that relationship. Christians have a strong and unassailable promise because of God’s work in Christ, God’s love for them, and the power of the Holy Spirit. This theme frames the teaching of these chapters (5:1-11; 8:18-39) as Paul grounds that promise in the transfer of believers from the realm of Adam to the realm of Christ (5:12-21). No power—whether sin (ch 6), the law (ch 7), or death (8:1-13)—“will ever be able to separate us from the love of God” (8:3”
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