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Balancing Analogies and Examples with God's Infinite Attributes

Scripture consistently affirms that God's attributes are infinite, beyond human comprehension, and incomparable to any created thing. Job asks, "Can man be compared with God, even though he were of perfect knowledge?" [2], and the psalmist declares, "Many, O LORD my God, are the wonders which You have done, And Your thoughts toward us; There is none to compare with You" [5]. These texts establish a fundamental principle: God's nature transcends all creaturely categories. His wisdom is described as "infinite," "unsearchable," and "beyond human comprehension" [4], while his foreknowledge operates "in the most absolute sense" with knowledge that "is infinite" [1].

The Necessity and Limitation of Analogies

Christian theology has always employed analogies and examples to speak about God, yet the tradition recognizes their inherent inadequacy. Calvin observes that "the infinite wisdom of God is displayed in the admirable structure of heaven and earth," yet "it is absolutely impossible to unfold The History of the Creation of the World in terms equal to its dignity." one tradition notes that "the measure of our capacity is too contracted to comprehend things of such magnitude, our tongue is equally incapable of giving a full and substantial account of them" [9]. This acknowledgment does not invalidate the use of analogies but frames them within proper epistemic humility.

Matthew Henry, commenting on Job's confrontation with divine incomprehensibility, writes that God "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, pass" judgment upon [11]. The tradition thus holds two truths in tension: we must speak about God (since he has revealed himself), yet our speech always falls short of his reality.

The Christological Center

The incarnation provides the supreme instance of divine self-accommodation. Philippians 2:6 describes Christ as "subsisting (or existing, namely, originally) in the form of God," where "the divine nature had infinite BEAUTY in itself, even without any creature contemplating that beauty" [7]. Yet this infinite Being took "the form of a servant," entering into categories we can grasp. Adam Clarke notes that God's revelation comes "not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world" [8]—a distinction between God's essence and his self-disclosure.

Christ's dual nature as "the image of God" and "creator" [3] demonstrates how God bridges the infinite-finite gap without compromising his transcendence. The incarnation does not reduce God to human scale but elevates human nature into union with the divine, providing a pattern for how analogies function: they point upward without collapsing the distance.

Practical Guidelines for Theological Speech

The tradition offers several principles for balancing analogical language with divine infinity. First, recognize that all human wisdom is "derived from" God's wisdom [4], meaning our concepts are gifts that reflect their source without exhausting it. Second, maintain the incomparability of God's holiness, which "is incomparable" and "exhibited in his Character, Name, Words, Works, Kingdom" [6]. Analogies drawn from creation can illustrate aspects of these works without claiming to capture God's essence.

Third, acknowledge the apophatic dimension. Adam Clarke's comment on Job 36:26 exemplifies this: "God is great—He is omnipotent. We know him not—He is unsearchable. Neither can the number of his years be searched out—He is eternal. These three propositions are an ample foundation for endless disquisition. As to paraphrase and comment, they need none in this place; they are too profound, comprehensive, and sublime" [10]. Sometimes the most faithful theological speech is the acknowledgment that speech must cease.

The psalmist's doxology illustrates how proper theology connects human understanding to divine glory [12]. Analogies serve not as explanations that master their subject but as instruments of worship that direct attention beyond themselves. Matthew Henry notes that God's greatness is "the proper matter of our awful praises," known "not only by observation of the proofs of it, but by belief of the revelation of it" [13]. Analogies function within this revelatory framework, authorized by God's own condescension in making himself known through creaturely forms.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Foreknowledge of God — Acts 2:23; Rom. 8:29; 11:2; 1 Pet. 1:2), one of those high attributes essentially appertaining to him the full import of which we cannot comprehend. In the most absolute sense his knowledge is infinite (1 Sam. 23:9-13; Jer. 38:17-23; 42:9-22, Matt. 11:21, 23; Acts 15:18).”
  2. Job “Job 22:2 (DRC) — Can man be compared with God, even though he were of perfect knowledge?”
  3. 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”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Wisdom of God, The — Is one of his attributes -- 1Sa 2:3; Job 9:4. Described as Perfect. -- Job 36:4; 37:16. Mighty. -- Job 36:5. Universal. -- Job 28:24; Da 2:22; Ac 15:18. Infinite. -- Ps 147:5; Ro 11:33. Unsearchable. -- Isa 40:28; Ro 11:33. Wonderful. -- Ps 139:6. Beyond human comprehension. -- Ps 139:6. Incomparable. -- Isa 44:7; Jer 10:7. Underived. -- Job 21:22; Isa 40:14. The gospel contains treasures of -- 1Co 2:7. Wisdom of saints is derived from -- Ezr 7:25. All human wisdom derived from -- Da 2:1. Saints ascribe to him -- Da 2:20. Exhibited in His works. ”
  5. Psalms “Psalms 40:5 (NASB) — Many, O LORD my God, are the wonders which You have done, And Your thoughts toward us; There is none to compare with You. If I would declare and speak of them, They would be too numerous to count.”
  6. 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 --”
  7. 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”
  8. Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 1:1: God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son”
  9. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.1: Argument. Since the infinite wisdom of God is displayed in the admirable structure of heaven and earth, it is absolutely impossible to unfold The History of the Creation of the World in terms equal to its dignity. For while the measure of our capacity is too contracted to comprehend things of such magnitude, our tongue is equally incapable of giving a full and substantial account of them. As he, however, deserves praise, who, with modesty and reverence, applies himself to the consideration of the works of God, although he attain le”
  10. Job (Methodist/Wesleyan) “Adam Clarke on Job 36:26: God is great - He is omnipotent. We know him not - He is unsearchable. Neither can the number of his years be searched out - He is eternal. These three propositions are an ample foundation for endless disquisition. As to paraphrase and comment, they need none in this place; they are too profound, comprehensive, and sublime.”
  11. 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”
  12. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 57:5: This doxology illustrates his view of the connection of his deliverance with God's glory.”
  13. Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 135:5: The psalmist had suggested to us the goodness of God, as the proper matter of our cheerful praises; here he suggests to us the greatness of God as the proper matter of our awful praises; and on this he is most copious, because this we are less forward to consider. I. He asserts the doctrine of God's greatness (Psa 135:5): The Lord is great, great indeed, who knows no limits of time or place. He asserts it with assurance, "I know that he is so; know it not only by observation of the proofs of it, but by belief of the revelation of it. I know it; I am sure of it; I”
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