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Misusing Secular Examples to Understand God's Character

The Bible consistently warns against reducing the divine nature to human or created terms, emphasizing God's incomparable holiness and transcendence [4, 12]. This caution is rooted in the understanding that God's character is fundamentally distinct from human attributes, which are often marred by sin and finitude.

One primary biblical concern is the human tendency to create idols or images that attempt to represent God, thereby diminishing His glory. Romans 1:23 states that humanity "traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things" [3, 6]. This act of exchanging the incorruptible God for corruptible images is presented as a foundational error, indicating a misuse of created examples to understand the Creator. Calvin, in his commentary on Isaiah, notes that the prophet condemns the superstitions of the Gentiles and declares it inconsistent with God's nature to be represented by painting or any likeness, because "no image that is formed will have any likeness or resemblance to me" [12].

Furthermore, human characteristics like selfishness are explicitly contrasted with God's nature and commands. Selfishness is contrary to God's law, which includes loving one's neighbor as oneself (Leviticus 19:18; Matthew 22:39; James 2:8) [2]. Christ's example actively condemns selfishness, as He did not please Himself (Romans 15:3) [2]. God hates selfishness, as seen in Malachi 1:10, and it manifests in behaviors such as being lovers of oneself, seeking one's own interests, and neglecting the poor (2 Timothy 3:2; Philippians 2:21; 1 John 3:17) [2]. These human failings stand in stark contrast to God's character, which is defined by love and self-giving.

The concept of temptation also highlights the distinction between God and humanity. James 1:13 explicitly states that God cannot be tempted by evil, nor does He tempt anyone [1]. Temptation originates from human lusts, covetousness, and the influence of the devil, not from God [1]. This underscores a fundamental difference in nature: God is entirely holy and righteous, incapable of being swayed by evil, whereas humans are susceptible to it due to their fallen nature [4, 8].

Humanity's inherent sinfulness further complicates any attempt to use secular or human examples to fully grasp God's character. All human beings are born sinners (Psalm 51:5), and while the godly strive against their sinful nature, the wicked indulge it (Romans 7:19-23; James 4:1-10) [8]. Deliberate sins are committed with an insolent or arrogant attitude, representing rebellion against God (Psalm 19:13, 32:1) [10]. The first sin of Adam and Eve, for instance, was not merely eating forbidden fruit but a profound act of self-love, dishonoring God, and preferring the creature to the Creator [9]. This pervasive human sinfulness means that any attempt to project human traits onto God risks attributing imperfection or corruption to the divine.

The Bible consistently presents God as the standard of holiness, not humanity [4]. The character of God is the ultimate benchmark for holiness (Leviticus 19:2; 1 Peter 1:15-16; Ephesians 5:1) [4]. While humanity is created in God's image (Genesis 1:27), this image has been marred by sin (Ecclesiastes 7:29) [5, 7]. Therefore, using human examples, especially those reflecting fallen human nature, to define or understand God's character inevitably leads to a distorted view of the divine. God's anger, for example, is not a spontaneous emotional outburst like human anger, but a holy and necessary response to sin [11].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Temptation — God cannot be the subject of -- Jas 1:13. Does not come from God -- Jas 1:13. Comes from Lusts. -- Jas 1:14. Covetousness. -- Pr 28:20; 1Ti 6:9,10. The devil is the author of -- 1Ch 21:1; Mt 4:1; Joh 13:2; 1Th 3:5. Evil associates, the instruments of -- Pr 1:10; 7:6; 16:29. Often arises through Poverty. -- Pr 30:9; Mt 4:2,3. Prosperity. -- Pr 30:9; Mt 4:8. Worldly glory. -- Nu 22:17; Da 4:30; 5:2; Mt 4:8. To distrust of God's providence -- Mt 4:3. To presumption -- Mt 4:6. To worshipping the god of this world -- Mt 4:9. Often strengthened by the perversi”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Selfishness — Contrary to the law of God -- Le 19:18; Mt 22:39; Jas 2:8. The example of Christ condemns -- Joh 4:34; Ro 15:3; 2Co 8:9. God hates -- Mal 1:10. Exhibited in Being lovers of ourselves. -- 2Ti 3:2. Pleasing ourselves. -- Ro 15:1. Seeking our own. -- 1Co 10:33; Php 2:21. Seeking after gain. -- Isa 56:11. Seeking undue precedence. -- Mt 20:21. Living to ourselves. -- 2Co 5:15. Neglect of the poor. -- 1Jo 3:17. Serving God for reward. -- Mal 1:10. Performing duty for reward. -- Mic 3:11. Inconsistent with Christian love -- 1Co 13:5. Inconsistent with communi”
  3. Romans “and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. -- Romans 1:23”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Holiness — Commanded -- Le 11:45; 20:7; Eph 5:8; Col 3:12; Ro 12:1. Christ Desires for his people. -- Joh 17:17. Effects, in his people. -- Eph 5:25-27. An example of. -- Heb 7:26; 1Pe 2:21,22. The character of God, the standard of -- Le 19:2; 1Pe 1:15,16; Eph 5:1. The character of Christ, the standard of -- Ro 8:29; 1Jo 2:6; Php 2:5. The gospel the way of -- Isa 35:8. Necessary to God's worship -- Ps 24:3,4. None shall see God without -- Eph 5:5; Heb 12:14. Saints Elected to. -- Ro 8:29; Eph 1:4. Called to. -- 1Th 4:7; 2Ti 1:9. New created in. -- Eph 4:24. Possess. ”
  5. MACULA Hebrew “Genesis 1:27 — Hebrew linguistic analysis (MACULA): Text: וַ יִּבְרָ֨א אֱלֹהִ֤ים אֶת הָֽ אָדָם֙ בְּ צַלְמ֔ וֹ בְּ צֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑ וֹ זָכָ֥ר וּ נְקֵבָ֖ה בָּרָ֥א אֹתָֽ ם Word-by-word: וַ (wa) = "so" [2050b] C; יִּבְרָ֨א (yyiḇrāʾ) = "created" [1254] Vqw3ms; אֱלֹהִ֤ים (ʾĕlōhiym) = "God" [0430] Ncmpa; אֶת (ʾeṯ-) = "(et)" [0853] To; הָֽ (hā) = "the" [1886a] Td; אָדָם֙ (ʾāḏām) = "man" [0120] Ncmsa; בְּ (bə) = "in" [0871a] R; צַלְמ֔ = "image" [6754] Ncmsc; וֹ = "his own" [2050c] Sp3ms; בְּ (bə) = "in" [0871a] R; צֶ֥לֶם (ṣelem) = "image" [6754] Ncmsc; אֱלֹהִ֖ים (ʾĕlōhiym) = "God" [0430] N”
  6. Romans “Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium. -- Romans 1:23”
  7. MACULA Hebrew “Ecclesiastes 7:29 — Hebrew linguistic analysis (MACULA): Text: לְ בַד֙ רְאֵה זֶ֣ה מָצָ֔אתִי אֲשֶׁ֨ר עָשָׂ֧ה הָ אֱלֹהִ֛ים אֶת הָ אָדָ֖ם יָשָׁ֑ר וְ הֵ֥מָּה בִקְשׁ֖וּ חִשְּׁבֹנ֥וֹת רַבִּֽים Word-by-word: לְ (lə) = "only" [3807a] R; בַד֙ (ḇaḏ) = "only" [0905] Ncmsa; רְאֵה (rəʾēh-) = "see" [7200] Vqv2ms; זֶ֣ה (zeh) = "this" [2088] Pdxms; מָצָ֔אתִי (māṣāʾṯî) = "found" [4672] Vqp1cs; אֲשֶׁ֨ר (ʾăšer) = "that" [0834] Tr; עָשָׂ֧ה (ʿāśāh) = "made" [6213] Vqp3ms; הָ (hā) = "the" [1886a] Td; אֱלֹהִ֛ים (ʾĕlōhiym) = "God" [0430] Ncmpa; אֶת (ʾeṯ-) = "(et)" [0853] To; הָ (hā) = "the" [1886a] Td; אָדָ֖ם (ʾāḏām)”
  8. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  9. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  10. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  11. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  12. 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”
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