Analogies for God's Attributes and Avoiding Misinterpretation
The attributes of God are often described through analogies, but these comparisons must be carefully understood to avoid misrepresenting the divine nature. Scripture itself uses various forms of comparison to convey aspects of God's character, while simultaneously emphasizing His incomparable uniqueness [3, 10].
One common approach to understanding God's attributes is through the concept of analogy of being (analogia entis), which suggests that there is a proportional similarity between God and creation, allowing humans to speak meaningfully about God based on their experience of the world, albeit with significant qualifications. However, this is distinct from univocal language, which would imply that terms apply to God and creatures in precisely the same way, or equivocal language, which would suggest no common ground at all.
When considering God's attributes, it is crucial to recognize that human language and understanding are inherently limited. As John Calvin notes, it is inconsistent with God's nature "to be represented by painting or by any kind of likeness" [10]. The prophet Isaiah asks, "To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me" [10]. This highlights the divine transcendence and the inadequacy of human constructs to fully capture God's essence.
Despite this, the Bible frequently employs anthropomorphic and anthropopathic language, attributing human characteristics and emotions to God. For example, God is described as having "anger" [8], "eyes," "ears," or "hands." These are not meant to be taken literally as physical attributes, but rather as ways to communicate God's actions and disposition in terms that humans can comprehend. God's anger, for instance, is not a "spontaneous emotional outburst" but "the holy God’s necessary response to sin" [8]. Similarly, when God is described as "hearing" the humble [1], it conveys His attentiveness and responsiveness, not a physical auditory process.
The holiness of God is a prime example of an attribute that is declared to be "incomparable" [3]. Exodus 15:11 asks, "Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?" [3]. This holiness is exhibited in His character, name, words, and works [3]. While saints are commanded to "imitate" God's holiness [3], this imitation is always within the bounds of creaturely existence and never implies equality with God. Humans are to strive for holiness, but God is holiness itself.
Another attribute often discussed in terms of analogy is God's justice. Romans 2:11 states, "For one man is not different from another before God" [2], emphasizing God's impartiality. This principle of justice is reflected in human legal systems, but God's justice is perfect and absolute, unswayed by external factors.
The concept of "image of God" (imago Dei) in humanity provides a foundational analogy for understanding some divine attributes. Humans are said to be made in God's image (Genesis 1:26-27), which implies a capacity for rationality, morality, and relationship. John Gill, commenting on Acts 17:29, argues that since humans are "the offspring of God, and made after his image," they are "vastly superior" to "graven images of gold, silver, and stone" [13]. This suggests that while humans bear a resemblance to God, they are not to be equated with Him, nor is God to be reduced to human-made representations. Calvin, while acknowledging that "there is something in man which refers to the Father and the Son, and the Spirit," cautions against overly subtle or speculative definitions of the image of God, preferring a simpler, scripturally-rooted understanding [12].
The New Testament also uses analogies to describe Christ's divine nature. Philippians 2:6 speaks of Christ "subsisting in the form of God," which the Jamieson, Fausset & Brown commentary clarifies refers not to the divine essence itself, but to "the external self-manifesting characteristics of God, the form shining forth from His glorious essence" [11]. This "form of God" is then contrasted with the "form of a servant," highlighting both Christ's divinity and His humanity [11]. This analogy helps to articulate the hypostatic union without conflating the two natures.
Misinterpretations arise when analogies are pressed too far or taken literally in ways that diminish God's transcendence or unique nature. For instance, comparing God's glory to the sun, moon, or stars (1 Corinthians 15:41) is an analogy for different degrees of splendor, not an assertion that God is a celestial body [14]. Similarly, while human parents are an analogy for God's fatherhood, God's fatherhood is perfect and archetypal, whereas human fatherhood is imperfect and derivative.
The Bible consistently warns against idolatry, which is the ultimate misinterpretation of God's attributes, reducing the Creator to created things. The prohibition against making graven images (Exodus 20:4) stems from the understanding that nothing in creation can adequately represent the infinite and invisible God. As Gill notes, humans themselves, as God's offspring, are superior to any idol [13].
The concept of sin further illustrates the distinction between God and humanity. All human beings are born sinners [4], and even after conversion, they continue to commit sins [9]. Sin is described as a "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters" [6]. It is a rebellion against God [7] and is ultimately "of the devil" [5]. God, by contrast, is utterly without sin and is the standard of holiness [3]. To attribute sin or imperfection to God would be a profound misinterpretation of His character.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Humility — Necessary to the service of God -- Mic 6:8. Christ an example of -- Mt 11:29; Joh 13:14,15; Php 2:5-8. A characteristic of saints -- Ps 34:2. The who have Regarded by God. -- Ps 138:6; Isa 66:2. Heard by God. -- Ps 9:12; Isa 10:17. Enjoy the presence of God. -- Isa 57:15. Delivered by God. -- Job 22:29. Lifted up by God. -- Jas 4:10. Exalted by God. -- Lu 14:11; 18:14. Are greatest in Christ's kingdom. -- Mt 18:4; 20:26-28. Receive more grace. -- Pr 3:34; Jas 4:6. Upheld by honour. -- Pr 18:12; 29:23. Is before honour -- Pr 15:33. Leads to riches, honour, ”
- Romans “Romans 2:11 (BBE) — For one man is not different from another before God.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Holiness of God, The — Is incomparable -- Ex 15:11; 1Sa 2:2. Exhibited in his Character. -- Ps 22:3; Joh 17:11. Name. -- Isa 57:15; Lu 1:49. Words. -- Ps 60:6; Jer 23:9. Works. -- Ps 145:17. Kingdom. -- Ps 47:8; Mt 13:41; Re 21:27; 1Co 6:9,10. Is pledged for the fulfilment of His promises. -- Ps 89:35. His judgments. -- Am 4:2. Saints are commanded to imitate -- Le 11:44; 1Pe 1:15,16. Saints should praise -- Ps 30:4. Should produce reverential fear -- Re 15:4. Requires holy service -- Jos 24:19; Ps 93:5. Heavenly hosts adore -- Isa 6:3; Re 4:8. Should be magnified --”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.30: in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul’s doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, “To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me.” Or, what resemblance will you a”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 2:6: Translate, "Who subsisting (or existing, namely, originally: the Greek is not the simple substantive verb, 'to be') in the form of God (the divine essence is not meant: but the external self-manifesting characteristics of God, the form shining forth from His glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty: that beauty was 'the form of God'; as 'the form of a servant' (Phi 2:7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- Acts (Baptist/Reformed) “John Gill on Acts 17:29: Forasmuch then as we are the offspring of God,.... In the sense before given; for the apostle is not here speaking of himself, and other saints, as being the children of God, by adoption, and by regenerating grace, and faith in Christ Jesus, but as men in common with others, and with these Athenians: we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device; for men themselves, who are the offspring of God, and made after his image, are not to be compared to graven images of gold, silver, and stone, but are vastly p”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 15:41: one glory of . . . sun . . . another . . . of . . . moon--The analogy is not to prove different degrees of glory among the blessed (whether this may be, or not, indirectly hinted at), but this: As the various fountains of light, which is so similar in its aspect and properties, differ (the sun from the moon, and the moon from the stars; and even one star from another star, though all seem so much alike); so there is nothing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. ”