Using C.S. Lewis's Unicorn Illustration for Invisible God Concept

The concept of God's invisibility is a significant theological theme, particularly in discussions surrounding the nature of Christ. Colossians 1:15 describes Christ as "the image of the invisible God, the firstborn of all creation" ^[1]. This verse highlights a paradox: God is invisible, yet Christ is His image.

The invisibility of God is a foundational aspect of His divine nature. Adam Clarke, in his commentary on Colossians 1:15, explains that if Christ is the image of the invisible God, then nothing visible in Christ could constitute that image. one tradition argues that if God's image were visible in the Son, it would logically be visible in the Father as well. Since the Father is invisible, His image in the Son must also be invisible. Clarke connects this to the idea that Christ "divested himself" of this "form of God," referring to an "ineffable glory" and "essential nature" that remained concealed, an "inaccessible light which no" one can approach ^[11].

This invisibility does not mean God is entirely unknowable or unperceivable. Instead, it emphasizes that God transcends human sensory perception and comprehension in His essence. The Old Testament often depicts God's anger as a "necessary response to sin," indicating a divine presence and action, even if His essence remains unseen ^[7]. Similarly, the Psalms speak of God's judgment against "insolent" and "arrogant" deliberate sins, implying a divine awareness and response to human actions ^[6].

Theological traditions have grappled with how an invisible God can reveal Himself. John Calvin, in his commentary on Isaiah, discusses how God provides "some kind of mirror to reflect the rays of his glory" ^[10]. one tradition notes that when God grants "any token of his presence," He is genuinely present, not merely presenting "unmeaning shapes" ^[10]. This suggests that while God's essence remains invisible, He makes Himself known through various manifestations and revelations, allowing humanity to perceive His "inconceivable majesty" according to their capacity ^[10].

The idea of God's invisibility also underscores the distinction between the Creator and creation. God is not a created being, and therefore, He is not subject to the limitations of visibility that apply to the material world. This aligns with the understanding that God is distinct from His creation, even as He interacts with it. The Jamieson, Fausset & Brown commentary on Genesis 3:13 describes the sin of the first pair as a "dishonor to God" and "ingratitude to a benefactor," highlighting God's role as the ultimate Creator and sustainer, to whom obedience is due ^[5].

The concept of God's invisibility is also linked to the pervasive nature of sin, which separates humanity from God. Romans 1:18–3:20 emphasizes "universal sinfulness," stating that both Gentiles and Jews are "under sin’s power and cannot find favor with God by any action of their own" ^[7]. This inherent sinfulness, described as being "born sinners" in Psalms 58:3, creates a barrier to fully perceiving or comprehending God ^[2]. The Jamieson, Fausset & Brown commentary on 1 John 3:8 states that "He that committeth sin is of the devil," contrasting this with being "born of God" ^[4]. Augustine, quoted in the same commentary, clarifies that "the devil begets none," but rather, "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" ^[4]. This spiritual state of being "of the devil" further obscures the invisible God from human understanding.

The invisibility of God also implies His transcendence and omnipresence. Because God is not confined to a physical form or location, He can be present everywhere simultaneously. This omnipresence is a characteristic of a God who is not limited by the visible, material world. The Tyndale House commentary on 1 Corinthians 3:23 notes that believers are "claimed by God" through Christ, suggesting a divine ownership and presence that extends to all aspects of their being ^[9].

The theological implications of God's invisibility are profound. It necessitates a reliance on divine revelation for knowledge of God, rather than human observation. This is why scripture, prophecy, and ultimately, the incarnation of Christ become crucial. Christ, as the "image of the invisible God," makes the invisible God known in a way that is accessible to humanity, without compromising God's essential invisibility ^[1]. This is not a contradiction but a divine condescension, where God reveals Himself through His Son.

The invisibility of God also serves as a reminder of His holiness and otherness. He is not a being that can be manipulated or fully grasped by human intellect alone. This calls for humility and reverence in approaching God. The Jamieson, Fausset & Brown commentary on Proverbs 30:8 defines "vanity" as "all sorts of sinful acts," which are in opposition to God's holy nature ^[3]. To claim "we have not sinned" is to "make him a liar," according to the Jamieson, Fausset & Brown commentary on 1 John 1:10, highlighting the inherent human tendency to deny sin and thus deny God's truth ^[8].

Sources

Colossians “who is the image of the invisible God, the firstborn of all creation. -- Colossians 1:15”
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).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
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.”
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).”
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”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
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”
Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 1:15: Who is the image of the invisible God - The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendor and accompaniments, but concealed also its essential nature; that inaccessible light which no”

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