Understanding God's Invisible Qualities in the Bible
Understanding God's Invisible Qualities in the Bible
The concept of God's invisible qualities is rooted in biblical teachings, particularly in Romans 1:20, which states that "since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse" [1]. This verse establishes that God's invisible attributes can be perceived through His creation.
The Bible describes God's invisible qualities using various terms, including His "eternal power and divine nature" [1]. Other attributes associated with God include His wisdom, which is described as perfect, mighty, universal, infinite, unsearchable, and wonderful [3]. God's power is also characterized as great, strong, glorious, mighty, everlasting, sovereign, effectual, and irresistible [5].
The invisibility of God is a recurring theme in the Bible. According to John 1:18, "No one has seen God at any time" [4]. This is reinforced by other passages that describe God as invisible (Col 1:15; 1 Tim 1:17). Despite His invisibility, God's existence and attributes can be inferred from creation.
Theologians across various traditions have interpreted these biblical teachings. John Chrysostom, an Eastern Orthodox theologian, notes that God's essence is not directly observable, even by prophets and angels [7]. Similarly, John Gill, a Baptist/Reformed theologian, interprets "the invisible things of him" in Romans 1:20 as referring to God's perfections or properties [6].
The biblical account of creation serves as a foundation for understanding God's invisible qualities. The psalmist writes that "the heavens declare the glory of God; the skies proclaim the work of his hands" (Ps 19:1) [8]. This natural revelation is seen as a complement to special revelation, allowing humans to grasp God's attributes.
Different Christian traditions have nuanced understandings of God's invisible qualities. For instance, Matthew Henry, a Nonconformist/Puritan commentator, emphasizes that the visible creation serves as an interpreter of faith in God, making the inner revelation of God intelligible [8, 9]. In contrast, the focus on God's incomprehensibility is a common thread across traditions, with theologians like Zophar in the book of Job highlighting God's immense and infinite nature [10].
The understanding of God's invisible qualities has significant implications for Christian theology and practice. It underscores the limitations of human comprehension and the importance of reverence and worship. As the Bible affirms, God's ways and thoughts are beyond human understanding (Isa 55:8-9; Rom 11:33-34) [2, 3].
Sources
- Romans “Romans 1:20 (BSB) — For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Foreknowledge of God — Acts 2:23; Rom. 8:29; 11:2; 1 Pet. 1:2), one of those high attributes essentially appertaining to him the full import of which we cannot comprehend. In the most absolute sense his knowledge is infinite (1 Sam. 23:9-13; Jer. 38:17-23; 42:9-22, Matt. 11:21, 23; Acts 15:18).”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Wisdom of God, The — Is one of his attributes -- 1Sa 2:3; Job 9:4. Described as Perfect. -- Job 36:4; 37:16. Mighty. -- Job 36:5. Universal. -- Job 28:24; Da 2:22; Ac 15:18. Infinite. -- Ps 147:5; Ro 11:33. Unsearchable. -- Isa 40:28; Ro 11:33. Wonderful. -- Ps 139:6. Beyond human comprehension. -- Ps 139:6. Incomparable. -- Isa 44:7; Jer 10:7. Underived. -- Job 21:22; Isa 40:14. The gospel contains treasures of -- 1Co 2:7. Wisdom of saints is derived from -- Ezr 7:25. All human wisdom derived from -- Da 2:1. Saints ascribe to him -- Da 2:20. Exhibited in His works. ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: God — Is a spirit -- Joh 4:24; 2Co 3:17. Is declared to be Light. -- Isa 60:19; Jas 1:17; 1Jo 1:5. Love. -- 1Jo 4:8,16. Invisible. -- Job 23:8,9; Joh 1:18; 5:37; Col 1:15; 1Ti 1:17. Unsearchable. -- Job 11:7; 37:23; Ps 145:3; Isa 40:28; Ro 11:33. Incorruptible. -- Ro 1:23. Eternal. -- De 33:27; Ps 90:2; Re 4:8-10. Immortal. -- 1Ti 1:17; 6:16. Omnipotent. -- Ge 17:1; Ex 6:3. Omniscient. -- Ps 139:1-6; Pr 5:21. Omnipresent. -- Ps 139:7; Jer 23:23. Immutable. -- Ps 102:26,27; Jas 1:17. Only-wise. -- Ro 16:27; 1Ti 1:17. Glorious. -- Ex 15:11; Ps 145:5. Most High. -- Ps 8”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Power of God, The — Is one of his attributes -- Ps 62:11. Expressed by the Voice of God. -- Ps 29:3,5; 68:33. Finger of God. -- Ex 8:19; Ps 8:3. Hand of God. -- Ex 9:3,15; Isa 48:13. Arm of God. -- Job 40:9; Isa 52:10. Thunder of his power. -- Job 26:14. Described as Great. -- Ps 79:11; Na 1:3. Strong. -- Ps 89:13; 136:12. Glorious. -- Ex 15:6; Isa 63:12. Mighty. -- Job 9:4; Ps 89:13. Everlasting. -- Isa 26:4; Ro 1:20. Sovereign. -- Ro 9:21. Effectual. -- Isa 43:13; Eph 3:7. Irresistible. -- De 32:39; Da 4:35. Incomparable. -- Ex 15:11,12; De 3:24; Job 40:9; Ps 89:8.”
- Romans (Baptist/Reformed) “John Gill on Romans 1:20: For the invisible things of him,.... Not the angels, the invisible inhabitants of heaven: nor the unseen glories of another world; nor the decrees of God; nor the persons in the Godhead; but the perfections of God, or his "properties", as the Arabic version reads it; and which are explained by "his eternal power and Godhead": these, from the creation of the world are clearly seen; this is no new discovery, but what men have had, and might, by the light of nature, have enjoyed ever since the world was created; these being understood, in an intellectual way, by the ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: the hands of the prophets” ( Hos. xii. 10 ), that is, “I have condescended, I have not appeared as I really was.” For since His Son was about to appear in very flesh, He prepared them from old time to behold the substance of God, as far as it was possible for them to see It; but what God really is, not only have not the prophets seen, but not even angels nor archangels. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, 399 399 al. “only singing.” “Glory to God in the Highest, on earth peace, good wil”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 19:1: From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God," who see the effect and yet say, "There is no cause," but to show the folly of idolat”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 1:20: For the invisible things of him from--or "since" the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern. being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Rom 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Rom 1:20). And thus are the inner and the outer revelation of God the comp”
- 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”