Using Finite Understanding to Glorify God in the Face
Understanding God's Face and Finite Understanding
The concept of glorifying God with a finite understanding is deeply rooted in biblical teachings and has been explored by various Christian traditions. The phrase "face of God" is a metaphorical expression that signifies God's presence, favor, and glory [5].
In the biblical context, seeing God's face is associated with experiencing His presence and favor. Job 22:26 states, "For, then, in the Almighty, shalt thou take exquisite delight, and shalt lift up—unto GOD—thy face" [1]. This verse implies that those who delight in God will be able to lift their faces to Him, signifying a restored relationship.
The Bible also teaches that humans cannot fully comprehend God's nature due to their finite understanding. According to 1 Corinthians 13:12, "For now we see things in a glass, darkly; but then face to face: now my knowledge is in part; then it will be complete, even as God's knowledge of me" [2]. This verse highlights the limitations of human understanding, contrasting it with the complete knowledge that will be available in the future.
The perfection of understanding is linked to the fear of God, as stated in Sirach 21:13, "The perfection of the fear of God is wisdom and understanding" [3]. This verse emphasizes the importance of reverence for God in acquiring wisdom and understanding.
In Christian theology, the concept of glorifying God with a finite understanding is closely tied to the beatific vision, where believers will see God face to face. According to Charles Hodge, "they shall see his face, and his name shall be in their foreheads" (Rev. 22:4) [9]. This vision is considered the ultimate goal of human existence, where believers will experience the fullness of God's presence and glory.
The Catholic tradition, as represented by Thomas Aquinas, emphasizes that comprehending God is impossible for any created intellect. However, "for the mind to attain to God in some degree is great beatitude" [7]. Aquinas also notes that the beatitude of every intellectual nature consists in understanding, and in God's case, His beatitude consists in understanding Himself [10].
The Reformed tradition, as represented by John Calvin, highlights the role of regeneration in restoring the image of God in humanity. According to Calvin, believers are renewed after the image of God, and this renewal is a key aspect of glorifying God [11].
In the context of worship and prayer, the concept of seeing God's face is also significant. John Gill notes that believers "shall behold thy face in righteousness" (Ps. 17:15), signifying their desire to enjoy God's presence and favor [8]. The early Church Fathers, such as Augustine, also emphasized the importance of beholding God's glory, stating that believers "are changed into the same image, from glory to glory, even as by the Spirit of the Lord" (2 Cor. 3:18) [6].
The biblical concept of God's face is multifaceted, representing both His presence and His judgment. In Psalms 18:32, it is written, "God! who is girding me with strength, And He maketh perfect my way" [4]. This verse highlights God's role in strengthening and guiding His people.
Sources
- Job “Job 22:26 (Rotherham) — For, then, in the Almighty, shalt thou take exquisite delight, and shalt lift up—unto GOD—thy face;”
- I Corinthians “I Corinthians 13:12 (BBE) — For now we see things in a glass, darkly; but then face to face: now my knowledge is in part; then it will be complete, even as God's knowledge of me.”
- Sirach “Sirach 21:13 (DRC) — The perfection of the fear of God is wisdom and understanding.”
- Psalms “Psalms 18:32 (YLT) — God! who is girding me <FI>with<Fi> strength, And He maketh perfect my way.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Face — Means simply presence, as when it is recorded that Adam and Eve hid themselves from the "face [R.V., presence'] of the Lord God" (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered "presence"). The "light of God's countenance" is his favour (Ps. 44:3; Dan. 9:17). "Face" signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To "provoke God to his face" (Isa. 65:3) is to sin against him openly. The Jews prayed with their faces toward the temple and Jerusalem (1 Kings 8:38, 44, 48; Dan. 6:10). To "see God's face”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. II.- 6. Some men of great gifts, and very learned in the Holy Scriptures, who have, when an opportunity presented itself, done much by their writings to benefit the Church and promote the instru (part 2): from being men we shall advance to the rank of angels, and shall be able to say with the apostle, 'We all, with unveiled face, beholding as in a mirror the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord; ' 7 although no creature can see the face of God, according to the essential ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), How God Is Known by Us, Art. 7: Article: Whether those who see the essence of God comprehend Him? I answer that, It is impossible for any created intellect to comprehend God; yet "for the mind to attain to God in some degree is great beatitude," as Augustine says (De Verb. Dim., Serm. xxxvii). In proof of this we must consider that what is comprehended is perfectly known; and that is perfectly known which is known so far as it can be known. Thus, if anything which is capable of scientific demonstration is held only by an opinion resting on a ”
- Psalms (Baptist/Reformed) “John Gill on Psalms 17:15: As for me,.... I do not desire to be in their place and stead, with all their plenty and prosperity; I am content with my present condition and situation: for I will, or "shall" behold thy face in righteousness; that is, appear before God in public worship, where was the ark, the symbol of the face of God; enjoy his gracious presence, have the discoveries of his love, and see his face and favour; than which nothing was more desirable by him and delightful to him. Or God himself may be meant by "his face"; and especially God as he is to be beheld in the face of Ch”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 94: leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve Him: and they shall see his face, and his name shall be in their foreheads. And there shall be no night there: and they need no candle, neither light of the sun, for the Lord God giveth them light: and they shall reign for ever and ever.” ( Rev. xxii. 2-5 .) Sometimes the final abode of the redeemed is called a “new heavens and a new earth.” ( 2 Pet. iii. 13 .) As to t”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of the Divine Beatitude, Art. 2: Article: Whether God is called blessed in respect of His intellect? I answer that, Beatitude, as stated above (Article [1]), is the perfect good of an intellectual nature. Thus it is that, as everything desires the perfection of its nature, intellectual nature desires naturally to be happy. Now that which is most perfect in any intellectual nature is the intellectual operation, by which in some sense it grasps everything. Whence the beatitude of every intellectual nature consists in understanding. Now in God, ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 31: contrasting the quickening Spirit which believers receive from Christ, with the living soul which Adam was created ( 1 Cor. 15:45 ), commends the richer measure of grace bestowed in regeneration, he does not, however, contradict the statement, that the end of regeneration is to form us anew in the image of God. Accordingly, he elsewhere shows that the new man is renewed after the image of him that created him ( Col. 3:9-10 ). To this corresponds another passage, “Put ye on the new man, who after God is created,” ( Eph. 4:24 ). We m”