Balancing Analogies and Examples in Describing God's Nature Theologically
Balancing Analogies and Examples in Describing God's Nature Theologically
The Bible employs various analogies and examples to describe God's nature, but it also cautions against taking these comparisons too far. Isaiah 40:18 asks, "To whom then will you liken God? Or what likeness will you compare to him?" [2]. This rhetorical question highlights the challenge of describing God's nature using human language and concepts.
The use of analogies is rooted in biblical language. For instance, the Psalms describe God as a father to his children, an analogy that forms the basis for Jesus' teaching about God's fatherhood [6]. Similarly, the image of God is reflected in humanity, as seen in the creation account in Genesis. Calvin notes that there is something in man that refers to the Father, Son, and Spirit, although a simpler division into two parts, as used in Scripture, is more adapted to the sound doctrine of piety [4].
However, the Bible also warns against pushing these analogies too far. Job 9:2 and 25:4 emphasize the impossibility of comparing humans to God, as humans cannot be justified or considered clean in comparison to God's holiness [1, 3]. The use of analogies and examples must be balanced with an understanding of God's transcendence and uniqueness.
Theological traditions have grappled with this balance. Eastern Orthodox theologian John Chrysostom advises that when using human terms to describe God, one should admit what is fitting for God while leaving aside what belongs to human weakness. For example, God is called "Light," but this analogy should not be taken to imply that God is subject to darkness or circumscribed by space [9].
Reformed theologians like Calvin and John Gill also emphasize the importance of balancing analogies with an understanding of God's uniqueness. Calvin warns against subtleties in defining the image of God, while Gill notes that there can be only one eternal, infinite, and perfect Being, emphasizing God's uniqueness [4, 8].
In describing God's nature, theologians have used various analogies, such as the fatherhood of God, the image of God in humanity, and the concept of light. However, these analogies must be used with caution, recognizing both their usefulness and their limitations. As Jamieson, Fausset, and Brown note, the divine nature has infinite beauty in itself, even without any creature contemplating that beauty [5].
The balance between analogies and the recognition of God's transcendence is crucial in theological descriptions of God's nature. By acknowledging the limitations of human language and concepts, theologians can use analogies and examples in a way that respects God's uniqueness while still conveying the richness and depth of God's nature.
The biblical text itself provides guidance on this balance. Micah 7:18 asks, "Where is another God like you?" highlighting God's uniqueness and character [7]. This uniqueness is a recurring theme in biblical descriptions of God, emphasizing the need for caution when using analogies.
Sources
- Job “Job 9:2 (Geneva1599) — I knowe verily that it is so: for howe should man compared vnto God, be iustified?”
- Isaiah “To whom then will you liken God? Or what likeness will you compare to him? -- Isaiah 40:18”
- Job “Numquid justificari potest homo comparatus Deo ? aut apparere mundus natus de muliere ? -- Job 25:4”
- 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”
- 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”
- 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).”
- Micah (Protestant academic) “Tyndale House on Micah 7:18: 7:18-20 These verses provide a fine brief summary of Old Testament theology. God is unique; there is no one and nothing else like him. Because of his unfailing love (Hebrew khesed), he does not destroy his people whom he judges but instead restores them (see Exod 36:6-7). His faithfulness means that he can be trusted to do good regardless of the cost to himself (see Ps 89:1-2). • Where is another God like you: This question probably plays off of Micah’s name (“Who is like the Lord?”). God’s character is unequaled among the gods of the nations. His actions and words”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 4:6: One God and Father of all,.... That there is but one God is the voice of nature and of revelation; and may be concluded from the perfections of deity, for there can be but one eternal, infinite, immense, omnipotent, all-sufficient, perfect, and independent Being; and from one first cause of all things, and the relations he stands in to his creatures: there is but one God, who is truly, and really, and properly God, in opposition to all nominal and figurative deities, and which are not gods by nature, and to the fictitious deities and idols of the nations; and there ”
- 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”