The God of the Bible is the “compassionate God.” In Hebrew, God is called el raḥum (Deut. 4:31). The term “el” means “God,” and raḥum is a different form of the root for compassion (raḥum). Yet, God is called not only the compassionate God but also the jealous God, el qana’. As Deuteronomy 4:24 puts it, “ ‘The Lord your God is a consuming fire, a jealous God [el qana’].’ ” (See Deut. 4:24, Deut. 6:15, Josh. 24:19, Nah. 1:2.)
First Corinthians 13:4 declares that “love is not jealous” (RSV). How could it be, then, that God is a “jealous God”? Read 2 Corinthians 11:2 and consider the way God’s people were unfaithful to Him throughout the narratives of the Bible (see, for example, Ps. 78:58). What light do these passages shed on understanding divine “jealousy”?
The “jealousy” of God is often misunderstood. If you refer to someone as a jealous husband or wife, you likely do not mean it as a compliment. The term jealousy often has negative connotations in many languages. However, in the Bible, divine jealousy has no negative connotations. It is the righteous passion of a loving husband for an exclusive relationship with his wife.
While there is a kind of jealousy that is against love (1 Cor. 13:4), according to 2 Corinthians 11:2, there is a good and righteous “jealousy.” Paul refers to it as “godly jealousy” (2 Cor. 11:2). God’s jealousy is only and always the righteous kind and may better be spoken of as God’s passionate love for His people.
God’s passion (qana’) for His people stems from His profound love for them. God desires an exclusive relationship with His people; He alone is to be their God. Yet, God is often depicted as a scorned lover, whose love is unrequited (see Hosea 1–3, Jer. 2:2, Jer. 3:1–12). Thus, God’s “jealousy” or “passion” is never unprovoked but always responsive to the infidelity and evil people. God’s jealousy (or “passionate love”) lacks the negative connotations of human jealousy. It is never envious but always the proper righteous passion for an exclusive relationship with His people and for their good.
How can we learn to reflect that same kind of good “jealousy” toward others that God displays toward us?
Supplemental EGW Notes
Our God is a jealous God; He is not to be trifled with. . . .
We can never by searching find out God. He does not lay open His plans to prying, inquisitive minds. We must not attempt to lift with presumptuous hand the curtain behind which He veils His majesty. The apostle exclaims, “How unsearchable are his judgments, and his ways past finding out!” It is a proof of His mercy that there is the hiding of His power, that He is enshrouded in the awful clouds of mystery and obscurity; for to lift the curtain that conceals the Divine Presence is death. No mortal mind can penetrate the secrecy in which the Mighty One dwells and works. We can comprehend no more of His dealings with us and the motives that actuate Him than He sees fit to reveal. He orders everything in righteousness, and we are not to be dissatisfied and distrustful, but to bow in reverent submission. He will reveal to us as much of His purposes as it is for our good to know; and beyond that we must trust the hand that is omnipotent, the heart that is full of love.—Lift Him Up, p. 361.
In His dealings with the human race, God bears long with the impenitent. He uses His appointed agencies to call men to allegiance, and offers them His full pardon if they will repent. But because God is long-suffering, men presume on His mercy. . . . The patience and long-suffering of God, which should soften and subdue the soul, has an altogether different influence upon the careless and sinful. It leads them to cast off restraint, and strengthens them in resistance. . . .
Very few realize the sinfulness of sin; they flatter themselves that God is too good to punish the offender. But the cases of Miriam, Aaron, David, and many others show that it is not a safe thing to sin against God in deed, in word, or even in thought. God is a being of infinite love and compassion, but He also declares Himself to be a “consuming fire, even a jealous God.”—Ellen G. White Comments, in The Seventh-day Adventist Bible Commentary, vol. 3, p. 1166.
Marriage, a union for life, is a symbol of the union between Christ and His church. The spirit that Christ manifests toward the church is the spirit that husband and wife are to manifest toward each other.
Neither husband nor wife is to make a plea for rulership. The Lord has laid down the principle that is to guide in this matter. The husband is to cherish his wife as Christ cherishes the church. And the wife is to respect and love her husband. Both are to cultivate the spirit of kindness, being determined never to grieve or injure the other. . . .
Let not your married life be one of contention. If you do you will both be unhappy. Be kind in speech and gentle in action, giving up your own wishes. . . . Bring into your united life the fragrance of Christlikeness.—Testimonies for the Church, vol. 7, pp. 46, 47.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.