Analogies from Scripture to Understand God's Character and Attributes
Understanding God's Character and Attributes through Scriptural Analogies
Scripture employs various analogies to convey the character and attributes of God, facilitating a deeper understanding of His nature. One primary analogy is the fatherhood of God, which forms the basis for Jesus' teachings on God's paternal love [2]. In Psalms 103:13, the Lord is likened to a father to his children, highlighting His care and compassion. This paternal analogy is further reinforced by Jesus' references to God's fatherhood in the New Testament (Matthew 5:43-48; 6:1; 10:19-20; 12:50; Luke 6:36; 12:29-32; John 8:31-59; 15:1-8).
Another significant analogy is the image of God in humanity. According to Genesis 1:26-27, humans are created in God's image, bearing His likeness. This concept is reiterated in Psalm 8:5, which states that humans are made only a little lower than God, endowed with dignity and tasked with ruling over creation. The New Testament applies this imagery to Jesus Christ, the ideal human who fully realized God's purposes (Hebrews 2:6-8) [3].
The Bible also uses anthropomorphic language to describe God's actions and emotions, making Him more relatable to humanity. For instance, Deuteronomy 8:2 describes God's testing of the Israelites' character, illustrating His involvement in human affairs. Such anthropomorphism and anthropopathism (assigning human feelings or emotions to God) enable humans to grasp God's ways, although they do not limit His divine nature [5].
Furthermore, the excellency and glory of Christ are described through various analogies, including His role as the Son of God, the image of God, and the Creator (John 1:1-5; Philippians 2:6,9,10; Colossians 1:15; Hebrews 1:3) [1]. These descriptions underscore Christ's divine nature and His relationship with the Father.
The use of these analogies in Scripture provides a rich understanding of God's character and attributes. By exploring these comparisons, one can gain insight into God's paternal love, His relationship with humanity, and His divine nature.
The Reformed tradition, as seen in Calvin's commentary on Genesis, also explores the concept of the image of God in humanity, highlighting the complexities of understanding this doctrine [4]. Additionally, Presbyterian and Protestant academic sources provide further insight into the biblical descriptions of God's character and attributes, emphasizing the significance of these analogies in understanding the divine nature [6, 7].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
- Psalms (Protestant academic) “Tyndale House on Psalms 103:13: 103:13 The Lord is like a father to his children: This analogy forms the basis for Jesus’ teaching about God’s fatherhood (see Matt 5:43-48; 6:1; 10:19-20; 12:50; Luke 6:36; 12:29-32; John 8:31-59; 15:1-8; see also 2 Sam 7:14; Jer 3:19; 31:9; Mal 1:6; 2 Cor 6:16-18).”
- Psalms (Protestant academic) “Tyndale House on Psalms 8:5: 8:5 Yet you made them only a little lower than God: Humans bear God’s image; the Lord has endowed humans with dignity and charged them to rule (Gen 1:26-27). Hebrews 2:6-8 applies these words to Jesus Christ, the ideal human who fully realized God’s purposes.”
- 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”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 8:2: 8:2 to prove your character (literally to know what is in your heart): God already knew the Israelites’ innermost thoughts (Pss 51:6; 139:1, 4, 23); he wanted their character to come out in their actions. • to find out whether: The Old Testament often describes God in human terms, even in ways that appear to limit God. Anthropomorphism (assigning human characteristics to God) and anthropopathism (assigning human feelings or emotions to God) are ways of representing God on a human level so the human mind can better grasp his ways, but God is not limited in his ”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 3:9: God--The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (Jam 1:27). But as Messiah is called "Father," Isa 9:6, so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion. men, which--not "men who"; for what is meant is not particular men, but men genetically [ALFORD]. are made after . . . similitude of God--Though in a great measure ma”
- Matthew (Protestant academic) “Tyndale House on Matthew 17:6: 17:6-7 Such a response is typical for encounters with God’s glory (e.g., Isa 6:5; Dan 8:17; 10:9, 15-19; Rev 1:17).”