The Attribute of Invisibility in God's Essence and Scripture
The Attribute of Invisibility in God's Essence
The concept of God's invisibility is deeply rooted in biblical teachings and has been a subject of theological reflection across various Christian traditions. The Bible explicitly describes God as invisible, a characteristic that underscores His spiritual nature and distinguishes Him from created beings.
The apostle Paul writes in 1 Timothy 1:17, referencing God as "the King eternal, immortal, invisible" [2]. This description is echoed in Colossians 1:15, which refers to Christ as "the image of the invisible God." The invisibility of God is not just a New Testament concept; it is also found in the Old Testament. For instance, Job 23:8-9 expresses the idea that God is not seen, even when one searches diligently [2].
The biblical basis for God's invisibility is further reinforced by Romans 1:20, which states that God's "invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship" since the creation of the world [1]. This passage highlights a crucial aspect of God's invisibility: although God Himself is not visible, His attributes and character can be perceived through creation and His interactions with humanity.
Theological traditions have grappled with the implications of God's invisibility. According to John Chrysostom, an early Church Father, not even the prophets or angels have seen God's essence; they have only beheld manifestations or representations of God's presence [4]. This understanding is consistent with the biblical narrative, where encounters with God are often described in terms of visions or symbolic representations rather than direct sightings.
The Reformed tradition, as represented by John Calvin, emphasizes that while God's essence remains invisible, His glory and attributes are revealed through various means, including the created order and theophanies [3, 8]. Calvin's commentary on Isaiah notes that God causes "some kind of mirror to reflect the rays of his glory," indicating that God's invisibility does not preclude His self-revelation [8].
Different Christian traditions interpret the attribute of invisibility in the context of their broader theological frameworks. For instance, one commentary tradition by Jamieson, Fausset, and Brown on Romans 1:20 explains that the invisible things of God are "clearly seen" through the things that are made, underscoring the role of creation in revealing God's character [7]. Similarly, John Gill's Baptist/Reformed commentary on Romans 1:20 highlights that the invisible things of God refer to His perfections or properties, which are understood through creation [9].
The invisibility of God is a fundamental aspect of Christian theology, emphasizing God's transcendence and spiritual nature. While the concept is rooted in biblical teachings, its interpretation and implications have been explored across various theological traditions. The understanding that God's essence is invisible, yet His attributes and character can be known through creation and revelation, remains a common thread across these traditions.
The theological significance of God's invisibility is closely tied to other divine attributes, such as immortality and incorruptibility, which are also ascribed to God in Scripture [5]. The Baptist/Reformed commentary on Job by John Gill notes that God's invisibility is a characteristic that distinguishes Him from all created beings, including angels and humans [6].
Sources
- Romans “Romans 1:20 (BSB) — For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: God — Is a spirit -- Joh 4:24; 2Co 3:17. Is declared to be Light. -- Isa 60:19; Jas 1:17; 1Jo 1:5. Love. -- 1Jo 4:8,16. Invisible. -- Job 23:8,9; Joh 1:18; 5:37; Col 1:15; 1Ti 1:17. Unsearchable. -- Job 11:7; 37:23; Ps 145:3; Isa 40:28; Ro 11:33. Incorruptible. -- Ro 1:23. Eternal. -- De 33:27; Ps 90:2; Re 4:8-10. Immortal. -- 1Ti 1:17; 6:16. Omnipotent. -- Ge 17:1; Ex 6:3. Omniscient. -- Ps 139:1-6; Pr 5:21. Omnipresent. -- Ps 139:7; Jer 23:23. Immutable. -- Ps 102:26,27; Jas 1:17. Only-wise. -- Ro 16:27; 1Ti 1:17. Glorious. -- Ex 15:11; Ps 145:5. Most High. -- Ps 8”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.3: known through the ancient and perpetual tradition of the Fathers. Yet, since nothing is more easy than that the truth of God should be so corrupted by men, that, in a long succession of time, it should, as it were, degenerate from itself, it pleased the Lord to commit the history to writing, for the purpose of preserving its purity. Moses, therefore, has established the credibility of that doctrine which is contained in his writings, and which, by the carelessness of men, might otherwise have been lost. I now return to the design o”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: the hands of the prophets” ( Hos. xii. 10 ), that is, “I have condescended, I have not appeared as I really was.” For since His Son was about to appear in very flesh, He prepared them from old time to behold the substance of God, as far as it was possible for them to see It; but what God really is, not only have not the prophets seen, but not even angels nor archangels. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, 399 399 al. “only singing.” “Glory to God in the Highest, on earth peace, good wil”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:16: Who only hath immortality--in His own essence, not merely at the will of another, as all other immortal beings [JUSTIN MARTYR, QuÃ&brvbrst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (Joh 5:26). The term used in the New Testament for "immortal," which does not occur, is "incor”
- Job (Baptist/Reformed) “John Gill on Job 9:10: Lo, he goeth by me, and I see him not,.... This is expressive of the invisibility of God; for though the angels in heaven always behold his face, and men, in the works of creation, may see his eternal power and Godhead, and other perfections of it displayed therein; and saints by faith have a comfortable and delightful view of him, of his countenance, his love, grace and mercy in his word and ordinances, and especially in the face and person of Christ, the image of the invisible God, and will in heaven most clearly see him as he is, in the greater display of his glory an”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 1:20: For the invisible things of him from--or "since" the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern. being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Rom 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Rom 1:20). And thus are the inner and the outer revelation of God the comp”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 12.5: to cause some kind of mirror to reflect the rays of his glory. There was, therefore, exhibited to Isaiah such a form as enabled him, according to his capacity, to perceive the inconceivable majesty of God; and thus he attributes to God a throne , a robe , and a bodily appearance. Hence we learn a profitable doctrine, that whenever God grants any token of his presence, he is undoubtedly present with us, for he does not amuse us by unmeaning shapes, as men wickedly disfigure him by their contrivances. since, therefore, that exhibition was no de”
- 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 ”