Evaluating Non-Biblical Analogies for Describing God's Character
The Bible consistently emphasizes God's incomparable nature, posing rhetorical questions that challenge any attempt to liken Him to created things. Isaiah 40:18 asks, "Whom then is God like, in your opinion? or what will you put forward as a comparison with him?" [3]. Similarly, Job 25:4 questions, "How can a man be justified before God? Or how can he be clean who is born of a woman?" [1]. This underscores the vast qualitative difference between the Creator and creation.
The Hebrew terms for God, such as 'El, 'Eloah, and 'Elohim, convey strength and divinity, while Jehovah (rendered "LORD" in many English translations) denotes the Supreme Being [2]. The existence of God is presented as a given in Scripture, not a subject for debate [2].
Theological traditions have grappled with how to speak of God without diminishing His uniqueness. John Calvin, in his commentary on Isaiah, notes that the prophet condemns Gentile superstitions and declares that it is inconsistent with God's nature to be represented by any painting or likeness [8]. Calvin further explains that after demonstrating God's infinite power, Isaiah concludes, "To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me" [8]. This perspective highlights the danger of idolatry inherent in attempting to confine God to human-made representations or analogies.
Despite this emphasis on God's incomparability, the Bible also uses anthropomorphic language and analogies to describe aspects of His character and actions, accommodating human understanding. However, these are understood as figures of speech rather than literal descriptions. For instance, God is described as having a "fist" (Isaiah 40:12) to convey His power, but this does not imply a physical form [8].
Commentators like Matthew Henry emphasize God's incomprehensibility, stating that His nature and perfections are beyond the grasp of finite human understanding [10]. Zophar in Job speaks of God as an "incomprehensible Being, infinite and immense," whose counsels and actions cannot be fully understood by humans [10]. This perspective suggests that while analogies can offer limited insight, they can never fully capture God's essence.
The concept of humanity being created in God's "image" (Genesis 1:26-27) is a significant biblical analogy, yet it is carefully qualified. Man is described as the "image" and "glory of God" [7]. However, Calvin cautions against defining the image of God based on "subtleties" or philosophical distinctions of the soul, preferring a simpler, scripturally-based understanding [4]. The Jamieson-Fausset-Brown commentary on Colossians 1:15 describes Christ as the "exact likeness and perfect Representative" of God, distinguishing Him from humanity's created image [5]. Similarly, Philippians 2:6 speaks of Christ "subsisting in the form of God," which is interpreted not as the divine essence itself, but as the "external self-manifesting characteristics of God" [6]. This distinction is crucial: while Christ perfectly reveals God, human beings only reflect a created image.
The uniqueness of God is a central theme in Old Testament theology. Micah 7:18 asks, "Where is another God like you?" This question plays on Micah's name ("Who is like the Lord?") and underscores that God's character, actions, and unfailing love (khesed) are unequaled among the gods of the nations [11]. His faithfulness means He can be trusted to do good regardless of the cost [11]. Therefore, while analogies can serve as pedagogical tools, they must always be understood within the broader biblical framework that God's power and nature are not to be measured by human perceptions or probabilities [9].
Sources
- Job “Numquid justificari potest homo comparatus Deo ? aut apparere mundus natus de muliere ? -- Job 25:4”
- Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
- Isaiah “Isaiah 40:18 (BBE) — Whom then is God like, in your opinion? or what will you put forward as a comparison with him?”
- 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”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:15: They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15-16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image--exact likeness and perfect Representative.”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:7: Argument, also, from man's more immediate relation to God, and the woman's to man. he is . . . image . . . glory of God--being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (Psa 8:4-5; compare Co2 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare Jam 3:9). But "image" alone is applied to the Son of God (Col 1:15; compare H”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.30: in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul’s doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, “To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me.” Or, what resemblance will you a”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 51:53: We are not to measure God's power by what seems to our perceptions natural or probable. Compare Oba 1:4 as to Edom (Amo 9:2).”
- 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”
- 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”