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Balancing Analogies and Examples with God's Nature in Theology

The use of analogies and examples in theology serves to illuminate aspects of God's nature, while simultaneously acknowledging the inherent limitations of human language and understanding when describing the divine [12]. Scripture itself employs various comparisons to help convey truths about God, even as it asserts His incomparable uniqueness [2, 13].

One common analogy found in the Old Testament is that of God as a father to His children, which forms a basis for Jesus' teaching on God's fatherhood [9]. This comparison highlights God's care, provision, and relationship with humanity [9]. Similarly, God is depicted as bringing order to chaotic forces, such as mountains and oceans, which can be seen as an analogy for His control over the rebellion of nations [8]. The regularity of nature, like the "river of God" and the harvests, also demonstrates God's power and goodness [16].

However, theological tradition recognizes that such analogies are always partial and cannot fully encompass God's essence. John Chrysostom, for instance, cautions against applying all characteristics of an analogy to God. While God is called "Light," one should not infer that He yields to darkness, is circumscribed by space, or is moved by another power, as these are limitations of natural light and incongruous with the divine essence [12]. The prophet Isaiah poses the rhetorical question, "To whom then will you liken God? Or what likeness will you compare to him?" [2], emphasizing God's distinctiveness. Micah similarly asks, "Where is another God like you?" [13], underscoring His unparalleled character and actions.

The person of Christ provides a unique example and analogy for understanding God, particularly in His human nature. Christ's human nature was essential for His mediatorial office [4]. He serves as a perfect example of holiness, righteousness, purity, love, humility, meekness, obedience, and self-denial [5]. His diligence in seeking God, obeying Him, and striving for perfection is also presented as an example for believers [3]. Christ's humility, specifically, is highlighted as an example for saints and a characteristic that God regards highly [7].

Despite Christ's human nature, His divine nature and glory are also affirmed. He is described as "in the form of God," possessing divine essence and self-manifesting characteristics of God [14]. John Gill emphasizes Christ's eternal existence, distinct personality, and proper deity, affirming His co-existence with the Father from the beginning [11]. Christ is also identified as the image of God, the Creator, and one with the Father [6]. The concept of "one God and Father of all" underscores the singularity of God, who is eternal, infinite, omnipotent, and the sole first cause of all things [15].

Theological discourse, therefore, navigates a careful path: using analogies to make the divine comprehensible, while simultaneously asserting God's transcendence and uniqueness. The Geneva Bible translation of Job 9:2 captures this tension: "I knowe verily that it is so: for howe should man compared vnto God, be iustified?" [1]. This rhetorical question highlights the vast qualitative difference between humanity and God, implying that human comparisons are always inadequate to fully grasp divine justice or nature. Even when considering the image of God in humanity, as Augustine did, John Calvin argued that a definition of the image of God should rest on a firmer basis than mere philosophical subtleties, suggesting a need for careful theological grounding beyond simple analogies [10].

Sources

  1. Job “Job 9:2 (Geneva1599) — I knowe verily that it is so: for howe should man compared vnto God, be iustified?”
  2. Isaiah “To whom then will you liken God? Or what likeness will you compare to him? -- Isaiah 40:18”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Example of Christ, The — Is perfect -- Heb 7:26. Conformity to, required in Holiness. -- 1Pe 1:15,16; Ro 1:6. Righteousness. -- 1Jo 2:6. Purity. -- 1Jo 3:3. Love. -- Joh 13:34; Eph 5:2; 1Jo 3:16. Humility. -- Lu 22:27; Php 2:5,7. Meekness. -- Mt 11:29. Obedience. -- Joh 15:10. Self-denial. -- Mt 16:24; Ro 15:3. Ministering to others. -- Mt 20:28; Joh 13:14,15. Benevolence. -- Ac 20:35; 2Co 8:7,9. Forgiving injuries. -- Col 3:13. Overcoming the world. -- Joh 16:33; 1Jo 5:4. Being not of the world. -- Joh 17:16. Being guileless. -- 1Pe 2:21-22. Suffering wrongfully. --”
  6. 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”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Humility — Necessary to the service of God -- Mic 6:8. Christ an example of -- Mt 11:29; Joh 13:14,15; Php 2:5-8. A characteristic of saints -- Ps 34:2. The who have Regarded by God. -- Ps 138:6; Isa 66:2. Heard by God. -- Ps 9:12; Isa 10:17. Enjoy the presence of God. -- Isa 57:15. Delivered by God. -- Job 22:29. Lifted up by God. -- Jas 4:10. Exalted by God. -- Lu 14:11; 18:14. Are greatest in Christ's kingdom. -- Mt 18:4; 20:26-28. Receive more grace. -- Pr 3:34; Jas 4:6. Upheld by honour. -- Pr 18:12; 29:23. Is before honour -- Pr 15:33. Leads to riches, honour, ”
  8. Psalms (Protestant academic) “Tyndale House on Psalms 65:6: 65:6-7 God brought order to the mountains, the raging oceans, and the pounding waves (see Pss 95:4-5; 104:6-9). • The psalmist compares the chaotic forces of nature with the rebellion of the nations (see 2:1-12; 33:6-11; 46:6).”
  9. 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).”
  10. 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”
  11. John (Baptist/Reformed) “John Gill on John 1:2: The same was in the beginning with God. This is a repetition of what is before said, and is made to show the importance of the truths before delivered; namely, the eternity of Christ, his distinct personality, and proper deity; and that the phrase, in the beginning, is to be joined to each of the above sentences; and so proves, not only his eternal existence, but his eternal existence with the Father, and also his eternal deity; and is also made to carry on the thread of the discourse, concerning the word, and not God the Father; and to express, not only his co-existence”
  12. 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”
  13. 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”
  14. 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”
  15. 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 ”
  16. Psalms (Protestant academic) “Tyndale House on Psalms 65:9: 65:9-13 The created order provides clear evidence of God’s power (65:6-8). He shows his love by maintaining nature. Everything praises the Lord as all the parts fit together harmoniously. 65:9 The river of God and all rivers demonstrate God’s victorious power and goodness through the order in nature and the regularity of the harvests (see 1:3; 36:8; 46:4; Ezek 47:6-12; Zech 14:8; Rev 22:1).”
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