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Informing Human Experiences with Biblical Portrayals of God's Nature

The nature of God, as presented in the Bible, profoundly shapes human understanding and experience, offering insights into identity, purpose, and relationship. The very name for the Divine Being in Hebrew, 'El, 'Eloah, and the plural 'Elohim, derives from a word signifying strength, while Jehovah (rendered "LORD" in many English translations) is another primary designation [2]. The Bible does not argue for God's existence but assumes it, immediately introducing a divine reality that is foundational to all else [2].

One significant aspect of God's nature is His knowability, though this is often presented with nuance. While some aspects of God, such as the Trinity or the specific doctrines of the Gospel, cannot be fully known through natural reason alone, other attributes can be discerned from creation [10]. The book of Job, for instance, poses the rhetorical question, "Canst thou by searching find out God?" (Job 11:7), suggesting that God's full nature is beyond complete human comprehension through mere intellectual pursuit [14]. A philosopher, when asked to define God, reportedly kept asking for more time, illustrating the profound difficulty in encapsulating the divine essence [14]. However, the Bible also emphasizes a different kind of knowing: an experiential and relational knowledge. The Hebrew word for "know" in contexts like "Then you will know that I am the Lord" (Exodus 6:7) is rooted in experience and relationship, akin to the knowledge described in human sexual relations [16]. This implies that knowing God is not merely accumulating abstract facts but engaging in a dynamic relationship where one continually learns about His character and will [16]. This relational knowledge is central to the Christian life, forming the basis of experiencing God's grace and love in Jesus Christ [11].

The Bible frequently employs anthropomorphism and anthropopathism—attributing human characteristics and emotions to God—to make His nature more comprehensible to the human mind [9]. This is not to suggest that God is limited by human form or feeling, but rather that these are ways of representing divine realities on a human level [9]. For example, God is described as testing Israel "to know what is in your heart" (Deuteronomy 8:2), not because God is ignorant of their thoughts (Psalm 139:1, 4, 23), but to reveal their character through their actions [9]. Such portrayals help humans grasp God's ways, even though His full revelation can be overwhelming, as indicated by passages suggesting that humans cannot fully perceive God's holy presence and live (Exodus 33:20; Jude 13:19-22) [12]. These divine visitations in human form in the Old Testament are seen as foreshadowing the ultimate appearance of God in the incarnation of Jesus [12].

The human nature of Christ is a crucial biblical portrayal that bridges the divine and human experience. Jesus, as the mediator between God and humanity (1 Timothy 2:5), fully partook of human flesh and blood (John 1:14; Hebrews 2:14) [1]. His humanity is evidenced by His conception in the virgin's womb (Matthew 1:18; Luke 1:31), birth (Matthew 1:25; Luke 2:7), possession of a human soul (Matthew 26:38), circumcision (Luke 2:21), and growth in wisdom and stature (Luke 2:52) [1]. He experienced human emotions like weeping (John 11:35), and physical needs such as hunger (Matthew 4:2), thirst (John 19:28), sleep (Matthew 8:24), and weariness (John 4:6) [1]. This complete humanity of Christ allows for a profound connection between God and human experience, demonstrating God's intimate understanding of human life.

The concept of humanity being created in the "image of God" (Genesis 1:26-27) is fundamental to understanding human nature in relation to the divine. This image, though marred by the Fall, is restored through spiritual regeneration, which Paul describes as being "transformed into the image of God by the gospel" (Colossians 3:10; Ephesians 4:23) [13]. This restoration involves "righteousness and true holiness" [13]. The "new birth" is essential because of the inherent corruption of human nature (John 3:6; Romans 8:7-8) [4]. This spiritual transformation, effected by God, Christ, and the Holy Spirit, often through the word of God and the resurrection of Christ, is described as a "new creation" and "newness of life" (2 Corinthians 5:17; Romans 6:4) [4]. This process allows humans to reflect God's image and experience a life "filled with all the fullness of life and power by the presence of Christ within" [11].

The biblical understanding of God's nature also informs human purpose and responsibility. Humans are called to be "servants of Christ and stewards of the mysteries of God" (1 Corinthians 4:1) [8]. The pursuit of wisdom and understanding is a recurring theme, as seen in Ecclesiastes, where the author sets his mind "to seek and explore by wisdom all that is done under heaven" (Ecclesiastes 1:13). This exploration is presented as a "heavy burden God has laid upon the sons of men to occupy them" [6]. Even the exploration of folly is undertaken to discover "what is good under heaven for humans to do" (Ecclesiastes 2:3) [7]. This pursuit of knowledge, particularly the knowledge of God, is seen as a renewal, as in the names Deuel ("the knowledge of God") and Jediel ("the knowledge, or renewing, of God") [3, 5]. The Christian life is characterized by a renewal in knowledge, contrasting with the ignorance of paganism, as Christianity reveals God Himself, the author of nature [15]. This knowledge is not merely intellectual but transformative, leading to conformity to God's image and reflection of His character [11].

Sources

  1. 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. ”
  2. 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”
  3. Hitchcock's Bible Names “Hitchcock's Bible Names: Deuel — the knowledge of God”
  4. 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”
  5. Hitchcock's Bible Names “Hitchcock's Bible Names: Jediel — the knowledge, or renewing, of God”
  6. Ecclesiastes “Ecclesiastes 1:13 (BSB) — And I set my mind to seek and explore by wisdom all that is done under heaven. What a heavy burden God has laid upon the sons of men to occupy them!”
  7. Ecclesiastes “Ecclesiastes 2:3 (LEB) — I also ⌞explored⌟ ⌞the effects of indulging my flesh⌟ with wine. My mind guiding me with wisdom, ⌞I investigated⌟ folly so that I might discover what is good under heaven for ⌞humans⌟ to do ⌞during the days of their lives⌟.”
  8. 1 Corinthians “1 Corinthians 4:1 (NASB) — Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.”
  9. 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 ”
  10. Romans (Baptist/Reformed) “John Gill on Romans 1:19: Because that which may be known of God,.... There are some things which could not be known of God by the light of nature; as a trinity of persons in the Godhead; the knowledge of God in Christ as Mediator; the God-man and Mediator Jesus Christ; his incarnation, sufferings, death, and resurrection; the will of God to save sinners by a crucified Jesus; the several peculiar doctrines of the Gospel, particularly the resurrection of the dead, and the manner of worshipping of God with acceptance: but then there are some things which may be known of God, without a revelation”
  11. Ephesians (Protestant academic) “Tyndale House on Ephesians 3:19: 3:19 May you experience (literally know) the love of Christ: The whole Christian life is based on the experience and personal knowledge of God’s grace and love in Jesus Christ (see Rom 12:1). • it is too great to understand fully: Christ’s love is much greater than ordinary human love (see Rom 5:6-8). • The believer’s life is made complete when it is filled with all the fullness of life and power by the presence of Christ within (see Eph 1:23; Gal 2:20; Col 1:27). The believer then is conformed to his image and reflects God (see Eph 4:14, 24; 5:1-2; Rom 8:29; 2”
  12. Jude (Protestant academic) “Tyndale House on Jude 13:19: 13:19-22 It is not possible for human beings to take in the full revelation of God’s holy presence and still live (cp. 6:20-24; Exod 19:21; 33:20). The Old Testament frequently reports divine visitations on earth in human form; these visitations foreshadow the full appearance of God on earth in the incarnation of Jesus.”
  13. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
  14. 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”
  15. Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 3:10: And have put on the new man - See on Rom 12:1-2 (note). Is renewed in knowledge - Ignorance was the grand characteristic of the heathen state; Knowledge, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle and Pliny. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both ”
  16. Exodus (Protestant academic) “Tyndale House on Exodus 6:7: 6:7 Then you will know that I am the Lord: The Hebrew word translated know is always based on experience and relationship. The same word is used to describe human sexual relations. To know God as Yahweh is not just to know abstract facts about him, but to be in a relationship with him in which we are always learning who he is and what he wants us to do. This is the only true rescue from the human predicament of sin described in Gen 3–11. The importance of “knowing the Lord” in the book of Exodus is seen in its recurrence, especially in Exod 5–18 (5:2; 7:5, 17; 8:10”
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