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Scriptural Examples of Human Limitations Not Applicable to God

The Bible consistently portrays God as distinct from humanity, possessing attributes and capabilities that transcend human limitations. These distinctions highlight God's sovereignty, perfection, and moral purity, contrasting sharply with the inherent flaws and finite nature of human beings.

One fundamental difference is God's inability to be tempted by evil, nor does He tempt anyone [8]. Human beings, however, are susceptible to temptation, which often arises from their own lusts and covetousness [8]. Furthermore, human wrath is incompatible with God's righteousness [2]. God's actions are not driven by the same emotional or moral imperfections that characterize human anger.

God is also free from the limitations of human selfishness. Selfishness, which includes being lovers of oneself, pleasing oneself, and seeking one's own gain, is contrary to God's law and is hated by Him [6]. The example of Christ, who did not seek His own will but the will of the Father, further condemns selfishness [6, 14]. In contrast, God's nature is characterized by self-giving love and perfect justice.

Another significant distinction is God's impartiality. There is "no respect of persons with God" [5]. This means God does not show favoritism based on external factors like nationality or social standing, but judges individuals based on their character and conduct [17]. Human beings, however, are prone to partiality and often judge others based on superficial criteria.

Human beings are limited in their understanding and capacity. Even "perfection has its limits" for humans, who "cannot fully understand God’s ways" [11]. God, on the other hand, possesses infinite knowledge and wisdom. The idea that humans can create gods for themselves is presented as a folly, emphasizing that such creations are "not gods" [1]. This underscores the unique, uncreated nature of the true God.

Moral corruption is a key human limitation not applicable to God. Those "controlled by the flesh cannot please God" [4]. Human nature, in its fallen state, is prone to rebellion against God, which manifests as unbelief, rejecting His government, and despising His law [7]. God, however, is perfectly holy and righteous, incapable of sin or moral imperfection. He does not approve of subverting a person in their cause [3].

The concept of self-righteousness is also a human failing that is "hateful to God" [9]. Humans are prone to self-righteousness, which is vain, external, partial, and ultimately ineffectual for salvation [9]. God's righteousness is absolute and perfect, not dependent on human efforts or external observances [15].

The patristic writer Hermas highlights the absurdity of comparing God's power to human limitations, particularly concerning the resurrection of the body. one tradition argues against those who use the inability of human artisans to repair their broken works as an analogy for God's power, asserting that God is not limited in such a way [12]. Augustine similarly states that it would be "thoughtless and foolish" to claim that anything is impossible with God, even if there is no direct biblical example for it [13].

The Reformed theologian Charles Hodge further elaborates on the distinction between human and divine justice. one tradition argues that while it might be unjust for a human sovereign to punish children for the iniquities of their fathers, it is not unjust for God to do so. This is because no human sovereign has the same absolute right over subjects as God has over His creatures, nor do they possess God's wisdom and power to ensure the highest good from such penalties [16]. Hodge also notes that human inability arising from moral corruption does not limit moral obligation, unlike limitations imposed by nature [10].

Sources

  1. Jeremiah “Jeremiah 16:20 (LEB) — Can a human make for himself gods? Yet they are not gods!””
  2. James “James 1:20 (YLT) — for the wrath of a man the righteousness of God doth not work;”
  3. Lamentations “To subvert a man in his cause, the Lord doesn’t approve. -- Lamentations 3:36”
  4. Romans “Romans 8:8 (BSB) — Those controlled by the flesh cannot please God.”
  5. Romans “Romans 2:11 (Geneva1599) — For there is no respect of persons with God.”
  6. 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”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Rebellion Against God — Forbidden -- Nu 14:9; Jos 22:19. Provokes God -- Nu 16:30; Ne 9:26. Provokes Christ -- Ex 23:20,21; 1Co 10:9. Vexes the Holy Spirit -- Isa 63:10. Exhibited in Unbelief. -- De 9:23; Ps 106:24,25. Rejecting his government. -- 1Sa 8:7; 15:23. Revolting from him. -- Isa 1:5; 31:6. Despising his law. -- Ne 9:26. Despising his counsels. -- Ps 107:11. Distrusting his power. -- Eze 17:15. Murmuring against him. -- Nu 20:3,10. Refusing to hearken to him. -- De 9:23; Eze 20:8; Zec 7:11. Departing from him. -- Isa 59:13. Rebellion against governors appoi”
  8. 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”
  9. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Righteousness — Man is prone to -- Pr 20:6; 30:12. Hateful to God -- Lu 16:15. Is vain because our righteousness is But external. -- Mt 23:25-28; Lu 11:39-44. But partial. -- Mt 23:25; Lu 11:44. No better than filthy rags. -- Isa 64:6. Ineffectual for salvation. -- Job 9:30,31; Mt 5:20; Ro 3:20. Unprofitable. -- Isa 57:12. Is boastful -- Mt 23:30. They who are given to Audaciously approach God. -- Lu 18:11. Seek to justify themselves. -- Lu 10:29. Seek to justify themselves before men. -- Lu 16:15. Reject the righteousness of God. -- Ro 10:3. Condemn others. -- ”
  10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: sphere of nature. The inability which thus limits obligation arises out of the limitations which God has imposed on our nature. The principle in question does not apply in the sphere cf morals and religion, when the inability arises not out of the limitation, but out of the moral corruption of our nature. Even in the sphere of religion there is a bound set to obligation by the capacity of the agent. An infant cannot be expected or required to have the measure of holy affections which fills the souls of the just made perfect. It is only wh”
  11. 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).”
  12. Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. IX.--ABSURDITY OF ARGUING FROM MAN'S IMPOTENCY.: As there are many things of more importance to the inquiry before us, I beg to be excused from replying for the present to those who take refuge in the works of men, and even the constructors of them, who are unable to make anew such of their works as are broken in pieces, or worn out by time, or otherwise destroyed, and then from the analogy of potters and carpenters attempt to show that God neither can will, nor if He willed would be able, to raise again a body t”
  13. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP.62.--HE RETURNS TO THE QUESTION WHICH MARCELLINUS HAD PROPOSED TO HIM. (part 2): Now you see how thoughtless and foolish would be the man who should say that any one of these things is impossible with God, and how opposed to the sense of Scripture would be his assertion. Many other cases of this kind may occur to anybody who reads or thinks, the possibility of which with God we cannot deny, although an example of them be lacking.”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: Isiah 41:1, &c.; John 5:17 ; Luke 2:52 ; John 8:50 ; Mark 13:32 ; John 14:10 ; 6:38; Luke 24:39 . apply entirely to his humanity; since, as God, he cannot be in any respect said to grow, works always for himself, knows every thing, does all things after the counsel of his own will, and is incapable of being seen or handled. And yet he not merely ascribes these things separately to his human nature, but applies them to himself as suitable to his office of Mediator. There is a communication of ijdiwvmata, or properties, when Paul say”
  15. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 21 Thus, therefore, they have taught that by the observance of: 21 Thus, therefore, they have taught that by the observance of human traditions we cannot merit grace or be justified, and hence we must not think such observances necessary acts of worship. 22 They add hereunto testimonies of Scripture. Christ, Matt. 15:3, defends the Apostles who had not observed the usual tradition, which, however, evidently pertains to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the Law, and says, Matt. 15:9, In vain do ”
  16. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 46: and unjust punishment, may be admitted, while it is, and must be denied, that it is unjust in God that he should visit the iniquities of the fathers upon their children. In the first place no human sovereign has the right over his subjects which belongs to God over his creatures as their Creator. And in the second place, no human sovereign has the power and wisdom to secure the highest good from the penalties which he attaches to the violations of law. We cannot infer that because a course of action would be wrong in man, therefore it mus”
  17. Romans (Methodist/Wesleyan) “Adam Clarke on Romans 2:11: For there is no respect of persons with God - The righteous Judge will not act according to any principle of partiality; the character and conduct, alone of the persons shall weigh with him. He will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism. And as he will judge in that day according to character and conduct, so his judgment will proceed on the ground of the graces, privileges, and blessings which they had received, improved or abused. A”
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