Avoiding Anthropomorphism in Describing God's Nature and Character
Anthropomorphism, the attribution of human characteristics or emotions to God, is a common feature in biblical language, yet the Bible also cautions against literal interpretations that would diminish God's transcendent nature [2]. The Old Testament frequently describes God in human terms to make divine concepts more accessible to the human mind [2]. For instance, God's delight in an appropriately offered sacrifice is likened to a human's enjoyment of a pleasing smell, a clear example of anthropomorphism [4]. Similarly, when God tests Israel "to know what is in your heart," it is understood that God already knows their innermost thoughts, but the language is used to emphasize that God wanted their character to be revealed through their actions [2].
Despite these anthropomorphic expressions, the biblical tradition consistently emphasizes God's distinctness from humanity and creation. The Second Commandment, prohibiting the making of images of God, serves as a foundational principle against anthropomorphic misrepresentation [3]. This command underscores God's transcendence, meaning God is the Creator of the universe and fundamentally distinct from it [3]. To represent God as something within creation risks worshiping the creation rather than the Creator, leading to spiritual error [3]. As Acts 17:29 states, "Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man" [1]. This verse directly challenges the notion that God can be adequately represented by human-made objects or concepts.
Theological reflection further clarifies this distinction. John Gill, commenting on Job 11:7, notes that while the existence of God can be inferred from creation, God's nature, being, and perfections cannot be fully discovered through human search [6]. Similarly, John Chrysostom highlights that while humans can strive to be "like God" in showing love and long-suffering, this likeness is moral and spiritual, not a claim to divine essence or power to work miracles [5]. The "form of God" mentioned in Philippians 2:6 refers to the external, self-manifesting characteristics of God, shining forth from His glorious essence, rather than a physical form [7]. This distinction is crucial for understanding that anthropomorphic language is a pedagogical tool, not a literal description of God's being.
Sources
- Acts “Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man. -- Acts 17:29”
- 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 ”
- Exodus (Protestant academic) “Tyndale House on Exodus 20:4: 20:4 Not making an image of God is the first step toward recognizing that he is transcendent—that he is the Creator of the universe and distinct from it. To represent God as something in creation was inevitably to end up worshiping the creation rather than the Creator, and this immorality had deadly consequences (Rom 1:18-25).”
- Exodus (Protestant academic) “Tyndale House on Exodus 29:18: 29:18 pleasing aroma: Such language is anthropomorphism, describing God with human terms and experiences. God’s delight in an appropriately offered sacrifice is like a human’s enjoyment of a pleasing smell.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: indeed by nature, but vile and unprofitable,—pitying and wearing himself out and weeping for them. Herein we shall be like God if we love all men, even our enemies; not, if we work miracles. For we regard even God with admiration when He worketh wonders, yet much more, when He showeth love towards man, when He is long-suffering. If then even in God this is worthy of much admiration, much more in men is it evident that this rendereth us admirable. This then let us zealously seek after: and we shall be no way inferior to Paul and Peter and those who h”
- Job (Baptist/Reformed) “John Gill on Job 11:7: Canst thou by searching find out God?.... God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature, by considering the creatures that are made, who all proclaim some first cause or maker of them, who is God; but then it cannot be found out what God is, his nature, being, and perfections: an Heathen philosopher (i), being asked by a certain king what God was, required a day to give in his answer; when that was up he desired a second, and still went on asking more; and being demanded the reason of his dilatorines”
- 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”