‘Throughout the Old Testament, God is not only passionately concerned for Israel but also frequently in pain at her rebellion and longing for reconciliation. God is a wounded husband who continually attempts to woo his people back into harmony with him. Isaiah 5 portrays God as a vineyard owner who had busied himself with the task of “planting” his people Israel – “the choicest vine” – on a fertile hill, digging all around it, removing its stones. Despite the legitimate expectation at Israel’s “worthless” yield: “What more was there to do for My vineyard that I have not done in it?” (5:4). Jeremiah similarly writes of God’s planting Israel as a “choice vine” and “faithful seed,” but Israel rejects God (Jer. 2:21). The same theme of God’s legitimate expectation of repentance and righteousness from Israel is found in Zephaniah 3:7: “I said, ‘Surely you will revere Me, accept instruction.’ So her dwelling will not be cut off according to all that I have appointed concerning her. But they were eager to corrupt all their deeds.”
The psalmist articulates something similar: “I, the LORD, am your God, who brought you up from the land of Egypt; open your mouth wide and I will fill it. But My people did not listen to My voice, and Israel did not obey Me” (81:10-11). Israel’s continual faithlessness exasperates God. In Amos 4:6-11, God tries to get the attention of his people by sending plagues, famine, drought, and the like. But despite each divine attempt, the same line is uttered: “Yet you have not returned to me.”
Likewise in Isaiah 66:4, God says, “I called, but no one answered; I spoke, but they did not listen. And they did evil in My sight and chose that in which I did not delight.” Again, in Ezekiel 18:23,31-32, God asks, “Do I have any pleasure in the death of the wicked? . . . Why will you die, O house of Israel? For I have no pleasure in the death of anyone who dies. . . . Therefore, repent and live.” This theme of divine vulnerability  runs throughout the Old Testament where God is presented as a wounded lover who is reluctant to bring judgment.
Jealousy  implies vulnerability and the capacity to experience pain – not the pettiness of a power-hungry deity obsessed with dominating people. Amazingly, the disappointed Husband of Israel only requires her repentance to restore the relationship. ‘
Paul Copan, Is God a Moral Monster?, Chapter 4: Monumental Rage and Kinglike Jealousy?, p. 37-38 (2011).
Secondary sources (including additional footnote):
 “Divine vulnerability” comes from James Crenshaw, Defending God (Oxford: Oxford University Press, 2005), p. 82.
 note by crosstheology: You might not understand why the writer of this book starts to talk about jealousy. To understand this correctly, you have to read the whole chapter.
 Gordon McConville and Stephen N. Williams, Joshua (Grand Rapids: Eerdmans, 2010), p. 134.