Avoiding Reductionism in Understanding God's Complex Nature
The complex nature of God is a recurring theme in biblical literature, emphasizing divine transcendence and incomprehensibility. Zophar asks Job, "Can you fathom the deep things of God or discover the limits of the Almighty?" [1]. This rhetorical question highlights the human inability to fully grasp God's essence.
The Bible consistently warns against reducing God to human-made constructs or limited understandings. The second commandment explicitly prohibits making "an image of God" [4]. This prohibition is not merely against idolatry but also serves as "the first step toward recognizing that he is transcendent—that he is the Creator of the universe and distinct from it" [4]. To represent God as something within creation inevitably leads to worshiping the creation rather than the Creator, a practice with "deadly consequences" as described in Romans 1:18-25 [4]. Similarly, Acts 17:29 states that "we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man" [2]. This underscores that God's nature cannot be confined to material forms or human artistic endeavors.
While God's full nature is beyond human comprehension, certain aspects can be known. John Gill, commenting on Romans 1:19, notes that "there are some things which may be known of God, without a revelation" through natural observation, such as his eternal power and Godhead [7]. However, other aspects, like the Trinity, the person of Christ, or the specific doctrines of the Gospel, require divine revelation [7]. Matthew Henry, in his commentary on Job 11:7, suggests that contemplating God's incomprehensible nature and perfections, alongside human vanity and folly, should lead to submission to divine Providence [5].
Early Christian thinkers also grappled with this complexity. John Chrysostom, for instance, cautioned against attributing human limitations to God, even when using anthropomorphic language. He argued that while certain descriptions of God are "meet for God," such as being "of the same essence," human weaknesses and limitations should not be projected onto the divine essence [8]. For example, though God is called "Light," one should not assume that God's light "yields to darkness, and is circumscribed by space, and is moved by another power, and is overshadowed," as these are characteristics of natural light, not the divine [8].
The concept of God's incomprehensibility also influences how believers are encouraged to approach prayer. Jesus taught against "pagan wordiness" and "endless repetition" in prayer, emphasizing that "God cannot be coaxed" by such methods [9]. Instead, the Lord's Prayer serves as a model of simplicity, reflecting an understanding that God is not manipulated by human efforts but is known through sincere communion [9].
Philosophers and theologians throughout history have acknowledged the limits of human understanding concerning God. Josephus, in Antiquities of the Jews, suggests that those who would lead well and give laws should first "consider the Divine nature" and imitate God's operations as far as humanly possible [3]. Yet, even with such contemplation, the full scope of God's being remains elusive. John Gill, referencing an ancient philosopher, notes that even after much deliberation, the philosopher could not fully define God, illustrating the profound difficulty in articulating God's nature [6]. This inherent mystery prevents a reductionist view, maintaining God's transcendence above human categories and definitions.
Sources
- Job “Job 11:7 (BSB) — Can you fathom the deep things of God or discover the limits of the Almighty?”
- 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”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 4: life well, and give laws to others, in the first place should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, a”
- 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).”
- Job (Nonconformist/Puritan) “Matthew Henry on Job 11:7: Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence. I. See here what God is, and let him be adored. 1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pas”
- 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”
- Romans (Baptist/Reformed) “John Gill on Romans 1:19: Because that which may be known of God,.... There are some things which could not be known of God by the light of nature; as a trinity of persons in the Godhead; the knowledge of God in Christ as Mediator; the God-man and Mediator Jesus Christ; his incarnation, sufferings, death, and resurrection; the will of God to save sinners by a crucified Jesus; the several peculiar doctrines of the Gospel, particularly the resurrection of the dead, and the manner of worshipping of God with acceptance: but then there are some things which may be known of God, without a revelation”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: all: but admitting whatever is meet for God, e.g. that He is of the same essence, that He is of God; the things which are incongruous and belong to human weakness, leave thou upon the earth. Again, God is called “Light.” Shall we then admit all circumstances which belong to natural light? In no wise. For this light yields to darkness, and is circumscribed by space, and is moved by another power, and is overshadowed; none of which it is lawful even to imagine of That Essence. We will not however reject all things on this account, but will reap som”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:7: 6:7-8 God cannot be coaxed by endless repetition. The Lord’s Prayer (6:9-13) is a model of simplicity in contrast with pagan wordiness.”