Limitations of Human Language in Describing God's Nature
The limitations of human language in describing God's nature are rooted in the biblical text itself. The book of Job poses a rhetorical question, "Can you fathom the deep things of God or discover the limits of the Almighty?" [1]. This query underscores the impossibility of fully comprehending God's nature and perfections. The apostle Paul echoes this sentiment in 1 Corinthians, noting that "a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised" [2].
The Bible acknowledges that while humans can know some things about God, there are limits to this knowledge. According to John Gill, "God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature... but then it cannot be found out what God is, his nature, being, and perfections" [6]. Calvin similarly notes that "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" [5].
The use of anthropomorphic language when describing God further highlights the limitations of human language. The Old Testament frequently employs figurative language, attributing human physical characteristics and feelings to God, not because God possesses a body, but to convey his activity in a way that humans can understand [7]. As Tyndale House notes on Psalms 119:96, "Even perfection has its limits: Humans cannot fully understand God’s ways" [4].
The Reformed tradition, as represented by Calvin and Gill, emphasizes the incomprehensibility of God's nature. Calvin's commentary on Genesis underscores the limitations of human understanding, while Gill's commentary on Job highlights the darkness and clouds surrounding God's nature and providence [5, 8]. The Baptist/Reformed perspective, as seen in Gill's work, also stresses the limitations of human language in describing God's nature.
In describing God's nature, the Bible itself sets the tone for a humble acknowledgment of the limitations of human understanding. As Matthew Henry notes on Job 11:7, "He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of" [3]. This recognition of the limitations of human language serves as a foundation for a deeper understanding of the complexities of God's nature.
Sources
- Job “Job 11:7 (BSB) — Can you fathom the deep things of God or discover the limits of the Almighty?”
- 1 Corinthians “1 Corinthians 2:14 (NASB) — But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.”
- 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”
- 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).”
- 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”
- Job (Baptist/Reformed) “John Gill on Job 11:7: Canst thou by searching find out God?.... God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature, by considering the creatures that are made, who all proclaim some first cause or maker of them, who is God; but then it cannot be found out what God is, his nature, being, and perfections: an Heathen philosopher (i), being asked by a certain king what God was, required a day to give in his answer; when that was up he desired a second, and still went on asking more; and being demanded the reason of his dilatorines”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 32:36: 32:36 will change his mind about: When speaking of God, the Old Testament frequently uses figurative language (see study note on 8:2). Human beings cannot understand God’s mind (Isa 55:8), so God uses human language and gives himself human physical characteristics and feelings. Although the Bible frequently speaks of God’s eyes, arms, hands, and feet, he is invisible and has no body; these metaphors describe his activity. Similarly, when the Bible says that God fears (Deut 32:27) or changes his mind, it expresses how God’s actions appear to humans.”
- Job (Baptist/Reformed) “John Gill on Job 37:19: Teach us what we shall say unto him,.... To this wonder working God, of whose common works of nature we know so little; how we should reason with him about his works of Providence, when we know so little of these: for we cannot order our speech by reason of darkness; by reason of darkness in themselves, which is in all men naturally, and even in the saints in this state of imperfection; and by reason of the clouds and darkness which are about the Lord himself, who is incomprehensible in his nature and perfections; and by reason of the darkness cast about his provident”