Anthropomorphism in Biblical Teaching and God's Nature
Anthropomorphism, the attribution of human characteristics or qualities to God, is a common literary device in biblical texts that helps convey divine attributes in terms understandable to human readers [7]. This includes assigning human physical features, emotions, or actions to God, even though God is understood to be transcendent and not limited by human form or experience [7].
One frequent anthropomorphic expression is "the hand of the Lord," which signifies God's active involvement and power [8]. For instance, in Deuteronomy, phrases like "strong hand" and "powerful arm" are used to describe God's sovereign power in delivering Israel from Egypt [11]. These expressions are not meant to suggest that God literally possesses a physical hand or arm, but rather to represent divine qualities in human terms, making them more comprehensible [11]. Similarly, when the Bible speaks of God "looking down from heaven," as in Psalm 14:2, it conveys God's awareness and oversight of human affairs, despite God's dwelling being in the heavens [9]. This is an anthropomorphism that highlights God's cognizance of humanity, not a literal physical act of looking [9].
The use of anthropomorphism extends to describing God's knowledge and intentions. For example, Deuteronomy 8:2 states that God tested Israel "to know what is in your heart." While God's omniscience means he already knows innermost thoughts, this phrasing indicates that God desired their character to be revealed through their actions [7]. Such language serves to represent God on a human level, allowing the human mind to better grasp divine ways, without implying any actual limitation on God's part [7].
While anthropomorphism helps bridge the gap between the infinite nature of God and finite human understanding, it is crucial to distinguish it from the doctrine of the Incarnation. The Incarnation refers to the unique event where Christ, who is God, took on human nature, becoming fully human while remaining fully divine [6, 10]. This is not merely an anthropomorphic description but a theological reality where a Divine Person united with a human nature [6]. The human nature of Christ is evidenced by his conception in the Virgin's womb, birth, partaking of flesh and blood, having a human soul, and experiencing human conditions such as weeping, hunger, thirst, weariness, and sleep [1].
The Incarnation is considered a profound mystery, involving the union of two natures—divine and human—in the person of Christ [10]. This union is described as "hypostatical," meaning personal, where the two natures are not mixed or confused but perpetually united [6]. Christ's human attributes and actions are predicated of him, yet he is also God [6]. This is distinct from anthropomorphism, which is a descriptive literary device, as the Incarnation involves God genuinely assuming human form and experience [6].
The Bible consistently presents God as the Creator of all things, including humanity and animals [4, 5]. Humanity was created by God, through Christ, and by the Holy Spirit, after a consultation within the Trinity, on the sixth day, from the dust of the earth, and in the image and likeness of God [5]. This creation narrative emphasizes that humanity was made for God's purpose and glory [5]. God's power is evident in creation, and all creatures, including animals, are made for God's praise [4].
The concept of God's nature is foundational to understanding these biblical descriptions. The Hebrew terms for God, 'El, 'Eloah, and 'Elohim, all convey strength and are used throughout the Bible to refer to the Divine Being [2]. The name Jehovah (or YHWH), often rendered "LORD" in English translations, is also used to denote the Supreme Being [2]. The Bible assumes God's existence and does not offer arguments for it [2].
The "new birth" is another concept related to God's interaction with humanity, emphasizing the spiritual transformation necessary due to the corruption of human nature [3]. This new birth, effected by God, Christ, and the Holy Spirit, is described as a "new creation" and "newness of life" [3]. It is a work of God's will and mercy, intended for God's glory [3].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
- 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”
- Torrey's Topical Textbook “Torrey's Topical Textbook: New Birth, The — The corruption of human nature requires -- Joh 3:6; Ro 8:7,8. None can enter heaven without -- Joh 3:3. Effected by God. -- Joh 1:13; 1Pe 1:3. Christ. -- 1Jo 2:29. The Holy Spirit. -- Joh 3:6; Tit 3:5. Through the instrumentality of The word of God. -- Jas 1:18; 1Pe 1:23. The resurrection of Christ. -- 1Pe 1:3. The ministry of the gospel. -- 1Co 4:15. Is of the will of God -- Jas 1:18. Is of the mercy of God -- Tit 3:5. Is for the glory of God -- Isa 43:7. Described as A new creation. -- 2Co 5:17; Ga 6:15; Eph 2:10. Newness of life. -- Ro 6:4. A spir”
- Torrey's Topical Textbook “Torrey's Topical Textbook: B — Created by God -- Ge 1:24,25; 2:19. Creation of, exhibits God's power -- Jer 27:5. Made for the praise and glory of God -- Ps 148:10. Differ in flesh from birds and fishes -- 1Co 15:39. Herb of the field given to, for food -- Ge 1:30. Power over, given to man -- Ge 1:26,28; Ps 8:7. Instinctively fear man -- Ge 9:2. Received their names from Adam -- Ge 2:19,20. Given to man for food after the flood -- Ge 9:3. Not to be eaten alive or with blood -- Ge 9:4; De 12:16,23. That died naturally or were torn, not to be eaten -- Ex 22:31; Le 17:15; 22:8. Supply clothing to”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Man — Made for God -- Pr 16:4; Re 4:11. God's purpose in creation completed by making -- Ge 2:5,7. Cannot profit God -- Job 22:2; Ps 16:2. Unworthy of God's favour -- Job 7:17; Ps 8:4. Created By God. -- Ge 1:27; Isa 45:12. By Christ. -- Joh 1:3; Col 1:16. By the Holy Spirit. -- Job 33:4. After consultation, by the Trinity. -- Ge 1:26. On the sixth day. -- Ge 1:31. Upon the earth. -- De 4:32; Job 20:4. From the dust. -- Ge 2:7; Job 33:6. In the image of God. -- Ge 1:26,27; 1Co 11:7. After the likeness of God. -- Ge 1:26; Jas 3:9. Male and female. -- Ge 1:27; 5:2. A l”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Incarnation — That act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual.”
- 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 ”
- Luke (Protestant academic) “Tyndale House on Luke 1:66: 1:66 the hand of the Lord: This anthropomorphism (describing God with human characteristics, cp. 1:51) meant that God was at work in John’s life.”
- Psalms (Baptist/Reformed) “John Gill on Psalms 14:2: The Lord looked down from heaven upon the children of men,.... As he did when all flesh had corrupted its way, and before he brought a flood upon the world of the ungodly, Gen 6:12. This is said in direct opposition to the atheistic thoughts and reasonings of wicked men, in Psa 14:1. There is a God, and he takes notice of the children of men, and of what is done by them; though his throne is in the heavens, and his dwelling there, yet he looks down from thence, and takes cognizance of all human affairs. This must be understood consistent with the omniscience and omnip”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 3:16: And without controversy great is the mystery of godliness,.... What follows is so, the incarnation of Christ, his birth of a virgin, the union of the two natures, divine and human, in his person; this is a mystery, which though revealed, and so to be believed, is not to be discerned nor accounted for, nor the modus of it to be comprehended by reason: and it is a great one, next, if not equal, to the doctrine of a trinity of persons in the divine essence; and is a mystery of godliness, which tends to encourage internal and external religion, powerful and practical g”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 4:34: 4:34 strong hand, a powerful arm: Describing divine qualities in human terms is called anthropomorphism (see study note on 8:2). Here it represents God’s sovereign power in delivering Israel from bondage in Egypt.”