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5 Portraits of God as Father in the Old Testament

5 Portraits of God as Father in the Old Testament

Last updated on: June 17, 2026 at 8:00 pm by B. J. Oropeza

5 Portraits of God as Father in the Old Testament 2026-06-17T20:00:59-07:00 B. J. Oropeza

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As Father’s Day approaches, it is a good idea for us to reflect on God as our heavenly Father. In the Old Testament, God often gets a bad rap as an angry, legalistic, vengeful meanie who often loses his temper like the Hulk on steroids. Such perceptions may be why Marcion in the second century cut out the Old Testament and even parts of the New Testament from his Bible!

I wonder whether these images about God, however, have something to do with the projection of our own negative feelings against authoritative figures—some of them against our own earthly fathers. I think it fitting, then, to contemplate on how the Old Testament portrays God whenever it uses “father” (אָב/ab) to describe Him.

It turns out that at least 5 portraits of God as a father emerge from the Old Testament. They might alter our perceptions about Him.

God as Father in Old Testament Scripture

1. A familial relationship with God

When Moses confronts Pharaoh, he speaks on behalf of the LORD God and says, “Israel is My son, My firstborn” (Exodus 4:22 NASB)

The idea is repeated with Hosea who, speaking in the name of the LORD, says: “When Israel was a youth I loved him, And out of Egypt I called My son” (Hosea 11:1).

The inference, of course, is that, if the people of Israel are God’s children, then God must be their father. Hence, other Scriptures become explicit about calling God “our father” or “my father” (1 Chron 29:10; Jer 3:4, 19). This represents a filial relationship.

When Israel is exiled and there is restoration anticipated, God speaks through Jeremiah: “For I am a father to Israel, And Ephraim is My firstborn.” (Jer 31:9).

Such language speaks of a familial relationship between God and his people. As the firstborn, they are specially favored and set apart by their father to represent him and be blessed with inheriting all that the father has for them. God as a loving parent always wants what is best for his sons and daughters.

2. God the Father as Creator and Redeemer

The Song of Moses in Deuteronomy addresses Israel’s apostasies. Moses claims that God’s children acted corruptly towards God as a perverse generation. He reminds them of their filial relationship with God:

“Do you thus repay the Lord, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you” (Deuteronomy 32:6)

This reminds the people that God is both their Creator and Redeemer. He is the one who “bought,” that is, redeemed them from Egyptian slavery. He made them, and He also fed and nourished them in the wilderness. Despite these blessings, they repaid God the Father by serving other gods.

3. Human realization of God the Father as Creator and Redeemer

Scripture again states in Isaiah that God is Father in terms of Redeemer and Creator. This time, however, Isaiah is not addressing the claim to hardened rebels but humble hearts. The text appears to resemble a community lament that spans from Isaiah 63:7 to 64:12. It includes complaint, petition, confession, and trust and is reminiscent of what God has done in the past (see John N. Oswalt, The Book of Isaiah, Chapters 40–66, NICOT 603).

“For You are our Father, though Abraham does not know us, and Israel does not recognize us. You, O Lord, are our Father, our Redeemer from of old is Your name” (Isaiah 63:16)

This verse identifies God as the true forefather of Israel, and He is Israel’s redeemer who delivered them from Egypt. Regarding the people not being recognized by Abraham and Israel, John Oswalt suggests, “the point here is not sociological but theological, similar to that of [Isa.]49:15 or Ps. 27:10; God’s relations with his own are deeper than the deepest we humans know, that between a parent and a child. Although an Abraham might deny his children, God cannot” (Oswalt, 613).

In this same context, Isaiah again calls God “father,” highlighting Him as the artistic Maker of humans:

“But now, O Lord, You are our Father, We are the clay, and You our potter; And all of us are the work of Your hand” (Isaiah 64:8)

Similarly, Malachi 2:10 affirms no other God but one is the Creator: “Do we not all have one father? Has not one God created us?”

4. God the Father as kind and compassionate

In the Book of Psalms we read that God is:

“A father of the fatherless and a judge for the widows, Is God in His holy habitation” (Psalm 68:5)

This Psalm contextually lifts up God in power and holiness in his sanctuary at Mt. Zion. God is also a king who delivers. At the same time, this Psalm reflects the fatherhood of God in terms of kindness and tenderness—God is a vindicator for widows and father to orphans.

In another Psalm we read similar language about God’s fatherhood:

“Just as a father has compassion on his children, So the Lord has compassion on those who fear Him” (Psalm 103:13)

Here the simile relates God to a father who has compassion on his children. In this Psalm the hesed (חסד) or covenantal loyalty (“lovingkindness”) of the LORD is featured. He redeems, pardons, heals, blesses, and helps the oppressed, being gracious, slow to anger, and having compassion on his people.

5. God the Father’s covenant relationship

Certain texts speak of God’s fatherly love in terms of a covenantal relationship known as the Davidic covenant. It focuses on building God’s house, royal offspring, perpetual posterity, and steadfast love. God is the Father of David’s royal son, and the house of David enters into a covenant relationship in which God will be his father and he will be his son (2 Samuel 7:14–21; 1 Chronicles 22:10; cf. Psalm 2:7; 89:27).

Solomon is here recognized as God’s son. Even so, the promise of a perpetual Davidic dynasty prompted interpreters like Paul to echo 2 Sam 7 and Psalm 2 when speaking about Jesus. He is a descendant of David and the messianic son of God (e.g., Romans 1:3–4).

Take Home Points

Contrary to certain perceptions, God is a fatherly figure in the Old Testament who cares for his human children. He is a compassionate, loving parent who defends and delivers sons and daughters from injustices and oppression. This is the type of father who is eager to have a relationship with you and hear your requests.

And as an earthly father, might I make my own humble request? If your own earthly dad is still alive, please try to contact and honor him on Father’s Day. I’m sure he would love to hear from you!

Father's Day

Is the perception of our heavenly Father influenced by the perception of our earthly father? |”Father and Daughter Father’s Day” via pixabay.com.

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About B. J. Oropeza

B. J. Oropeza, Ph.D., Durham University (England), is Professor Emeritus of Biblical and Religious Studies at Azusa Pacific University and Seminary. Among his many publications include Perspectives on Paul: Five Views (Baker Academic), Practicing Intertextuality (Cascade), The Gospel of Paul (Eerdmans, forthcoming), and editor and contributor to the Scripture, Texts, and Tracings series (Fortress Academic): 1 Corinthians (vol. 1), Romans (vol. 2), 2 Corinthians & Philippians (vol. 3); and Galatians & 1 Thessalonians (vol. 4). He participated on Bible translation teams for the NRSV (updated edition), Common English Bible (CEB), and Lexham English Septuagint (LES). He also has commentaries on 1 Corinthians (New Covenant commentary series: Cascade) and 2 Corinthians (longer work—Rhetoric of Religious Antiquity: SBL Press; shorter work—Wesley One-Volume Commentary). His current specialties include Romans, intertextuality, and Perspectives on Paul. He can be followed on X-Twitter (@bjoropeza1) and Instagram (@bjoropeza1). You can read more about the author here.

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