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Imperfections of Human Analogies for God's Transcendent Nature

Human analogies for God's transcendent nature are inherently imperfect because God's being and attributes far exceed human comprehension and experience [7]. The Bible consistently portrays God as unique and incomparable, emphasizing that no created thing can fully represent Him [12].

One fundamental reason for this imperfection is God's incorruptible and infinite nature, which stands in stark contrast to humanity's corruptible and finite existence [1]. Romans 1:23 states that people "turned the glorie of the incorruptible God to the similitude of the image of a corruptible man, and of birdes, and foure footed beastes, and of creeping things" [1]. This passage highlights the error of reducing God to created forms, which are by definition limited and subject to decay. God's knowledge, for instance, is described as infinite, encompassing all things past, present, and future, a concept that human understanding cannot fully grasp [2].

Even when the Bible uses anthropomorphic language—attributing human characteristics or actions to God—it does so as a condescension to human understanding, not as a literal description of God's form [7]. These are figures of speech intended to communicate aspects of God's character or actions in terms that humans can relate to, rather than suggesting that God possesses a physical body or human limitations.

The fall of humanity further complicates the use of human analogies for God [5]. After the disobedience of Adam, human nature became corrupted, marked by sin, evil, and depravity [5]. While humanity was originally created in the image of God, this image was marred by sin, and Adam's sinful nature was passed down to his descendants [11]. Therefore, using fallen human nature as a direct analogy for God would be misleading, as it would project sin and imperfection onto a perfectly holy God.

The incarnation of Jesus Christ presents a unique case in understanding God through human form. Jesus possessed a perfect human nature, which was necessary for his mediatorial office [4]. He exhibited perfect holiness, righteousness, purity, love, humility, meekness, and obedience, serving as a perfect example for humanity [3]. However, even Christ's human nature, while perfect and sinless, was still distinct from his divine nature. The "form of God" refers to the divine essence and its self-manifesting characteristics, distinct from the "form of a servant" which refers to his human nature [6]. While Jesus fully revealed God to humanity, his human nature, though perfect, was not exhaustive of God's transcendent being.

Human understanding of God's attributes, such as his eternal power and Godhead, is limited, even though these attributes are "clearly seen" through creation [10]. Our knowledge is "in part" and "imperfectly" understood [8]. The vastness of God's nature means that even perfection, as humans conceive it, has its limits when applied to understanding God's ways [9]. Therefore, any analogy drawn from human experience or characteristics will inevitably fall short of capturing the full reality of God's transcendent nature.

Sources

  1. Romans “Romans 1:23 (Geneva1599) — For they turned the glorie of the incorruptible God to the similitude of the image of a corruptible man, and of birdes, and foure footed beastes, and of creeping things.”
  2. 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).”
  3. 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. --”
  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: Fall of Man, The — By the disobedience of Adam -- Ge 3:6,11,12; Ro 5:12,15,19. Through temptation of the devil -- Ge 3:1-5; 2Co 11:3; 1Ti 2:14. Man in consequence of Made in the image of Adam. -- Ge 5:3; 1Co 15:48,49. Born in sin. -- Job 15:14; 25:4; Ps 51:5; Isa 48:8; Joh 3:6. A child of wrath. -- Eph 2:3. Evil in heart. -- Ge 6:5; 8:21; Jer 16:12; Mt 15:19. Blinded in heart. -- Eph 4:18. Corrupt and perverse in his ways. -- Ge 6:12; Ps 10:5; Ro 3:12-16. Depraved in mind. -- Ro 8:5-7; Eph 4:17; Col 1:21; Tit 1:15. Without understanding. -- Ps 14:2,3; Ro 3:11; 1:31. ”
  6. 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”
  7. 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”
  8. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 13:9: in part--partially and imperfectly. Compare a similar contrast to the "perfect man," "the measure of the stature of the fulness of Christ" (Eph 4:11-13).”
  9. Psalms (Protestant academic) “Tyndale House on Psalms 119:96: 119:96 Even perfection has its limits: Humans cannot fully understand God’s ways (see Eccl 3:11).”
  10. Romans (Baptist/Reformed) “John Gill on Romans 1:20: For the invisible things of him,.... Not the angels, the invisible inhabitants of heaven: nor the unseen glories of another world; nor the decrees of God; nor the persons in the Godhead; but the perfections of God, or his "properties", as the Arabic version reads it; and which are explained by "his eternal power and Godhead": these, from the creation of the world are clearly seen; this is no new discovery, but what men have had, and might, by the light of nature, have enjoyed ever since the world was created; these being understood, in an intellectual way, by the ”
  11. 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).”
  12. Micah (Baptist/Reformed) “John Gill on Micah 7:18: Who is a God like unto thee,.... There is no God besides him, none so great, so mighty, as he; none like him for the perfections of his nature; for the works of his hands; for the blessings of his goodness, both of providence and grace; and particularly for his pardoning grace and mercy, as follows: that pardoneth iniquity: that "lifts" it up, and "takes" it away, as the word (t) signifies; thus the Lord has taken the sins of his people off of them, and laid them on Christ, and he has bore them, and carried them away, as the antitype of the scapegoat, never to be see”
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