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Using Scripture to Understand God's Nature and Attributes Biblically

The nature and attributes of God are foundational to biblical understanding, though the Bible does not offer a systematic argument for God's existence, instead taking it for granted [1]. The Hebrew terms for God, such as El, Eloah, and Elohim, convey strength and are used throughout the Old Testament [1]. Another significant name, Jehovah, is consistently rendered "LORD" in English translations [1].

Scripture reveals God's nature through various means, including direct statements, divine actions, and the characteristics attributed to Him. The Bible presents God as an incomprehensible being, infinite and immense, whose nature and perfections finite human understandings cannot fully grasp [7, 18]. As Zophar asks in Job 11:7, "Can you fathom the deep things of God or discover the limits of the Almighty?" [7]. This suggests that while humanity can know about God, a complete understanding of His essence remains beyond human capacity [15, 17]. The philosopher who, when asked to define God, continually requested more time, illustrates the difficulty of fully articulating God's nature [17].

The Scriptures themselves are described as "given by inspiration of God" and "by inspiration of the Holy Spirit" [3]. Christ affirmed their authority by appealing to them and teaching from them [3]. They are referred to as "the Word," "the Word of God," and "Holy Scriptures," indicating their divine origin and authority in revealing God [3].

One of the primary attributes of God revealed in Scripture is His holiness, which necessitates a response to sin [12]. God's anger is not an uncontrolled emotional outburst but a necessary reaction from a holy God to human transgression [12]. The Old Testament frequently depicts God's anger and foretells a decisive outpouring of His wrath against sin [12]. This holiness is a motive for godly fear [4].

God's greatness and goodness are also presented as reasons for reverential fear [4]. This "godly fear" is described as a hatred of evil, wisdom, a treasure for saints, and a fountain of life [4]. Searching the Scriptures is said to provide an understanding of this fear [4, 8].

The Bible also reveals God's attributes through His relationship with humanity. For instance, God's testing of Israel in Deuteronomy 8:2 was "to prove your character (literally to know what is in your heart)" [16]. While God already knows innermost thoughts, He desires character to be expressed through actions [16]. This passage, like many others, uses anthropomorphism (assigning human characteristics to God) and anthropopathism (assigning human feelings to God) to help humans grasp His ways, though God Himself is not limited by these human descriptions [16].

The concept of "knowing God" in Scripture often implies an intimate, saving relationship with Him [15]. However, it can also refer to merely knowing about God, as seen in Romans 1:21, where people knew about God through creation but failed to act rightly based on that knowledge, choosing instead to worship idols [15].

The Scriptures consistently portray humanity as inherently sinful. Psalm 58:3 states that "all human beings are born sinners" [9]. While the godly strive against their sinful nature, the wicked indulge it [9]. Sin is not merely an action but can be an attitude of insolence or arrogance, a rebellion against God [11]. The first sin of Adam and Eve, described in Genesis 3:13, was not just eating forbidden fruit but involved self-love, dishonor to God, ingratitude, and a preference for the creature over the Creator [10].

The universal sinfulness of humanity is a key theme in Romans 1:18–3:20, where Paul establishes that both Gentiles and Jews are "under sin's power" and cannot earn God's favor through their own actions [12]. Even after conversion, individuals may still commit actual sins, and the "sin of our corrupt old nature" can persist [13]. To claim "we have not sinned" is to make God a liar [13].

Christ's nature and attributes are also revealed in Scripture, demonstrating His divine connection to God. He is described as God, the Son of God, and one with the Father [6]. His excellency and glory are evident in His roles as Creator, Mediator, Prophet, Priest, King, and Judge [6]. He is the "image of God" and the "first-born" [6]. Ultimately, believers are claimed by Christ, and in Christ, they are claimed by God [14].

The knowledge of God, as expressed in names like Deuel and Eldaah, signifies a deep understanding of the divine [2, 5]. This knowledge is not merely intellectual but involves a profound recognition of God's character and His rightful place as the object of fear and worship [4]. The Bible, as God's inspired word, serves as the primary means through which humanity can come to know God and His attributes [3].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: God — (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argume”
  2. Hitchcock's Bible Names “Hitchcock's Bible Names: Deuel — the knowledge of God”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Fear, Godly — God is the object of -- Isa 8:13. God is the author of -- Jer 32:39,40. Searching the Scriptures gives the understanding of -- Pr 2:3-5. Described as Hatred of evil. -- Pr 8:13. Wisdom. -- Job 28:28; Ps 111:10. A treasure to saints. -- Pr 15:16; Isa 33:6. A fountain of life. -- Pr 14:27. Sanctifying. -- Ps 19:9. Filial and reverential. -- Heb 12:9,28. Commanded -- De 13:4; Ps 22:23; Ec 12:13; 1Pe 2:17. Motives to The holiness of God. -- Re 15:4. The greatness of God. -- De 10:12,17. The goodness of God. -- 1Sa 12:24. The forgiveness of God. -- Ps 130:4.”
  5. Hitchcock's Bible Names “Hitchcock's Bible Names: Eldaah — knowledge of God”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
  7. Job “Job 11:7 (BSB) — Can you fathom the deep things of God or discover the limits of the Almighty?”
  8. Proverbs “Proverbs 2:5 (Geneva1599) — Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God.”
  9. 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).”
  10. 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.”
  11. 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).”
  12. 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”
  13. 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”
  14. 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).”
  15. Romans (Protestant academic) “Tyndale House on Romans 1:21: 1:21 To know God in Scripture usually means to have an intimate, saving relationship with him (see 2 Cor 5:16; Gal 4:9; Phil 3:8, 10). Here, however, they knew God means that people knew about God. All people have some understanding of God through creation, yet they do not do what is right based on that knowledge. Rather than learn more about God, they worship gods of their own making.”
  16. Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 8:2: 8:2 to prove your character (literally to know what is in your heart): God already knew the Israelites’ innermost thoughts (Pss 51:6; 139:1, 4, 23); he wanted their character to come out in their actions. • to find out whether: The Old Testament often describes God in human terms, even in ways that appear to limit God. Anthropomorphism (assigning human characteristics to God) and anthropopathism (assigning human feelings or emotions to God) are ways of representing God on a human level so the human mind can better grasp his ways, but God is not limited in his ”
  17. Job (Baptist/Reformed) “John Gill on Job 11:7: Canst thou by searching find out God?.... God is not to be found out by human search; that there is a God may be found out by inquiring into the book of nature, by considering the creatures that are made, who all proclaim some first cause or maker of them, who is God; but then it cannot be found out what God is, his nature, being, and perfections: an Heathen philosopher (i), being asked by a certain king what God was, required a day to give in his answer; when that was up he desired a second, and still went on asking more; and being demanded the reason of his dilatorines”
  18. Job (Nonconformist/Puritan) “Matthew Henry on Job 11:7: Zophar here speaks very good things concerning God and his greatness and glory, concerning man and his vanity and folly: these two compared together, and duly considered, will have a powerful influence upon our submission to all the dispensations of the divine Providence. I. See here what God is, and let him be adored. 1. He is an incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of, and whose counsels and actings we cannot therefore, without the greatest presumption, pas”
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