Cultural and Personal Biases in Anthropomorphisms of God
Anthropomorphism, the attribution of human characteristics or emotions to God, is a common literary device in the Bible that helps human beings comprehend divine actions and nature [2, 3, 5]. This practice is evident throughout the Old Testament, where God is described using human terms, even in ways that might appear to limit divine omnipotence or omniscience [2]. For instance, the phrase "the hand of the Lord" signifies God's active involvement in human affairs [3]. Similarly, descriptions of God finding a sacrifice to be a "pleasing aroma" use human sensory experience to convey divine delight [5].
The use of anthropomorphism does not imply that God literally possesses human physical attributes or emotional limitations. Rather, it serves as a means to represent God on a human level, making divine ways more accessible to the human mind [2]. Abraham Ibn Ezra, a Jewish rationalist, identifies phrases like "Will the Lord wait" as anthropomorphisms, highlighting their figurative nature [4].
While anthropomorphisms aid understanding, they also necessitate careful interpretation to avoid misrepresenting God's true nature. John Calvin, for example, discusses the "image of God" in humanity, acknowledging that there are aspects in humans that reflect the Trinity, but he cautions against defining this image based on "subtleties" rather than a firmer scriptural basis [1]. The Tyndale House commentary on Deuteronomy 8:2 explains that when God tests Israel "to know what is in your heart," it is not because God lacks prior knowledge, but rather to reveal their character through their actions [2]. God already knows innermost thoughts, but the anthropomorphic language emphasizes the manifestation of character [2].
The persistence of the "image and likeness of God" in humanity, even after the Fall, is noted in Genesis 5:3, though Adam's sinful nature was also passed on [6]. This suggests that while humanity retains a divine imprint, human sinfulness and limitations are distinct from God's perfect nature. Therefore, while anthropomorphisms bridge the gap between the divine and human, they must be understood as figurative language designed for human comprehension, not as literal descriptions of God's being [2].
Sources
- 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”
- 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 ”
- Luke (Protestant academic) “Tyndale House on Luke 1:66: 1:66 the hand of the Lord: This anthropomorphism (describing God with human characteristics, cp. 1:51) meant that God was at work in John’s life.”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Isaiah 30:18: Will the Lord wait. An anthropomorphism.”
- 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.”
- Genesis (Protestant academic) “Tyndale House on Genesis 5:3: 5:3 just like him—in his very image: The image and likeness of God (see note on 1:26) is preserved in human beings despite sin. Adam’s sinful nature was also carried forward (Rom 5:12-14).”