Applying Anthropomorphism to Understanding God's Character and Example
Anthropomorphism, in a biblical context, refers to the attribution of human characteristics, emotions, or physical forms to God [6, 8, 9]. This literary device is employed in Scripture to help the human mind grasp divine realities that are otherwise beyond full comprehension [6, 11].
The Bible frequently uses anthropomorphic language to describe God's actions and nature. For instance, phrases like "the hand of the Lord" indicate God's active involvement [7], and a "strong hand, a powerful arm" signifies His sovereign power in delivering His people [8]. When God is described as experiencing a "pleasing aroma" from a sacrifice, it is an anthropomorphism conveying His delight in appropriately offered worship, akin to human enjoyment of a pleasant smell [9]. Similarly, God raising His hand to heaven emphasizes His solemn intention to uphold covenant promises, underscoring the reliability of His character [10].
These descriptions are not meant to suggest that God literally possesses a physical body or human limitations. Instead, they serve as a means of communication, allowing humans to relate to and understand God's ways on a more accessible level [6]. The Old Testament often describes God in human terms, even in ways that might seem to imply limitations, but these are representational rather than literal [6]. For example, when Deuteronomy 8:2 states that God tested Israel "to know what is in your heart," it does not mean God was ignorant of their thoughts. Rather, it signifies that God wanted their character to be revealed through their actions, despite already knowing their innermost thoughts [6].
The concept of humanity being created "in His image" (Genesis 1:27) also relates to understanding God's character, as it suggests a correspondence between human nature and divine attributes, though not in a physical sense [3]. This "image of God" in humanity is a foundational concept, with Adam being described as a "figure of him who was to come," referring to Christ, sometimes called the second Adam [5].
Despite these anthropomorphic expressions, the Bible also emphasizes God's incomprehensibility and infinite nature. Zophar in Job speaks of God as an "incomprehensible Being, infinite and immense, whose nature and perfections our finite understandings cannot possibly form any adequate conceptions of" [11]. Romans 11:33 similarly declares, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" [4]. The very name "God" (Hebrew El or Elohim) implies strength and divine being, taking His existence for granted rather than arguing for it [1].
The Incarnation of Christ represents a unique instance where divine and human natures are united in one Person [2]. In this event, human attributes and actions are predicated of Christ, who is both God and man, yet the two natures remain distinct and unconfounded [2]. This hypostatic union allows for a direct, personal manifestation of God in human form, which is distinct from the symbolic anthropomorphisms used to describe the Father.
Sources
- 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”
- 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.”
- Genesis “Genesis 1:27 (YLT) — And God prepareth the man in His image; in the image of God He prepared him, a male and a female He prepared them.”
- Romans “Romans 11:33 (Tyndale) — O the depnes of the aboundaunt wysdome and knowledge of God: how vnserchable are his iudgementes and his wayes past findyng out.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Adam, a type — The apostle Paul speaks of Adam as "the figure of him who was to come." On this account our Lord is sometimes called the second Adam. This typical relation is described in Rom. 5:14-19.”
- 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.”
- 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.”
- Exodus (Protestant academic) “Tyndale House on Exodus 29:18: 29:18 pleasing aroma: Such language is anthropomorphism, describing God with human terms and experiences. God’s delight in an appropriately offered sacrifice is like a human’s enjoyment of a pleasing smell.”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 32:40: 32:40 I raise my hand to heaven: This anthropomorphism (see study notes on 4:34 and 8:2) asserts God’s solemn intention to keep his covenant promises to deliver his people from their enemies. When God makes an oath, he is not bound to some course of action in the event that he proves undependable. Rather, the statement emphasizes the reliability of God’s promises above and beyond his character alone (see Num 14:21, 28; Isa 49:18; Ezek 20:5-6).”
- 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”