God: Incomprehensible yet Knowable
Originally posted on 1/13/2020
The human imagination is a powerful thing. Don’t think so? Ask any kindergarten class to take their crayons and draw a picture of an orange beast that is half gorilla and half duck. An orange gorilla/duck with purple spots. Let’s make the face green and the feet pink. We all know what would happen. Amidst much talking and giggling, the 5-year-olds would produce the picture requested. No one has ever seen such creature. No one has ever seen even a drawing of such a beast. But these children know their colors and they’ve seen pictures of gorillas and ducks, so their imaginations put it all together. As I’ve said, the human imagination is a powerful thing.
Still, there is a natural limit that restricts our imaginations. God, in his wisdom, has set the boundary of our imagination. Like eager dogs at a fence-line, our minds may jump and bark and whine, but they cannot cross over to what lies beyond, because God has thus ordained it.
The Limit of Imagination
The fence line of our imagination is the limit of our experiences. While our imaginations are quite capable of creating a collage of things we already know, they are powerless to deal with the unknown.
Our imaginations are somewhat like Lego sets. The pieces maybe put together in a variety of ways. The only limitation on how many different combinations are available is the number of pieces in the set. Add more Legos (i.e. buy more sets), and the number of variations increases exponentially. But there is always a limit, a top end, a finite number of combinations available. We are limited by the number of pieces available to us.
Our imaginations are much the same way. While we can imagine a vast array of different possibilities and combinations of situations, we are always limited to what we’ve experienced previously.
This is easy to demonstrate. Think of a monster… any monster. It may be a monster you’ve seen in a movie or a TV show. It may be a monster described in a story or drawn in a comic book or graphic novel. The origin of your monster is not important. What is important is that whatever fiend you may imagine, even though this beast does not actually exist in nature, all its parts do exist in nature.
What I mean is this: we have all seen claws, fangs, teeth, drool, scales, horns and spikes, fur and feathers, wings and tails. We are acquainted with acid, smoke, fire, electricity, and frost. We know of things that are extremely large or extremely small. Certainly, the combination might be new and the effect they produce terrifying. But strictly speaking there is nothing “new” in the monster. Even invisible monsters are known by the effects they produce — the rustling of bushes, the destruction of buildings, and so forth — things that we have already experienced. Every monster is composed of things we’ve all seen before. We can only put together the pieces (i.e. the experiences) we have in the set. While we may never have seen eyes that glow, we have seen eyes and we have seen glowing things. There is nothing on your monster that is actually new or original. It is merely a collection of various pieces that we have already experienced put together in a new way.
This limitation has a direct bearing on our study of the attributes of God. Some of the attributes of God are easy to understand, because we have that piece, that Lego, in our set. Other aspects of God’s person and character are much more difficult because in some areas God is completely unlike anything we’ve ever experienced. While we might be able to describe certain things that are true of God — the Trinity, for example — we will not be able to fully grasp all that we know. Our imaginations will fail us.
When we experience something truly new, something never seen before, the best we can do is to try and describe that truly new thing by speaking of what we have already experienced. And inevitably those type of descriptions fail to communicate. Again, think of the Trinity and all the various explanations of it. None of them really work.
Here is another case in point, a biblical example of this truth. The prophet Ezekiel is given a vision of heaven. He sees creatures with four faces and wheels within wheels that are covered with eyes. Then he sees God himself. Here is his description:
And above the expanse over their heads there was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness with a human appearance. And upward from what had the appearance of his waist I saw as it were gleaming metal, like the appearance of fire enclosed all around. And downward from what had the appearance of his waist I saw as it were the appearance of fire, and there was brightness around him. Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around. Such was the appearance of the likeness of the glory of the Lord. Ezek 1:26-28
Notice how this is written. He doesn't see a throne but merely something that looks like a throne. Seated above this thing that looks like a throne is someone that has a human appearance. This isn't a human, but sort of looks like one. It has something that appears to be a waist. Above this waist-like portion is something that is, "as it were," gleaming metal. Below the waist-like area is something that looks like fire. It isn't fire, but it sort of looks like fire. There is a brightness that surrounds this being that sort of looks like a rainbow, but it isn't a rainbow because it isn't limited to a narrow band but is "all around." Then we are told, "such was the appearance of the likeness of the glory of the LORD." Again, notice how far this description is from what is actually being described. This description does not describe the glory of the LORD. This isn't even the likeness of the glory of the LORD. This is the appearance of the likeness of the glory of the LORD.
I don't know about you, but I don't find that description overly clear. And that’s the point. Ezekiel was trying to describe the indescribable. He was trying to give an account of something never previously experienced on earth. As a result, words fail him. The best he can say is, "it was sort of like this and something like that."
God the Incomprehensible
When we begin our actual study of the essence and character of God, we will quickly come face-to-face with the reality that God is not like us. We are like him in certain areas, but he is not at all like us. In fact, we will learn that he is separate and above his creation. As a result, God lies outside the realm of direct human interaction. Since we are limited in our experience to the realm of creation, and since God exists apart and separate from his creation, we are unable to arrive at a knowledge of him from our five senses and/or our reason.
Understanding that God lies outside the realm of direct human interaction, we must conclude that God is, in his essence, incomprehensible. We have nothing with which to compare him. None of the bits and pieces of this world can be assembled in such a way that we can imagine the person of God. Therefore, we should not be surprised when we learn of things that are true of God that run contrary to our reason. In fact, this should be expected. We should admit that we are like Ezekiel when we describe the essence of God. God is sort of like this and something like that, but not exactly.
As a result, when we come to doctrines such as the Trinity, the simplicity of God, the eternality of God (to name just a few), we should expect — God being who he is — to find these concepts difficult. They are beyond our imaginations. They are things that are genuinely new and there is no experience within creation that corresponds to them.
The Infinite vs. the Finite
To be finite means to have limits or boundaries. To be infinite means to have no limits or boundaries. Human beings are finite, mere creations of the God who is infinite.
As we travel backwards in time we eventually come to a place where we did not exist. We experience time at a constant rate moving in one direction only — forward. Thus, there are limits in our experience of time. We can only be in one place at one time. Accordingly, there are limits to our experience of space. We cannot know something that we have not learned. Hence, there is a limit to our knowledge. We are also limited in our personal strength. In fact, there is no aspect of our physical existence which is not limited. As the sand is a boundary for the sea, an everlasting barrier it cannot pass (Jer 5:22), so there are barriers to our physical existence.
Just as there are limitations to our physical existence, so there are limitations to our psychological and moral existence. How often have we set goals for ourselves that we fail to meet? How often do we swear never to sin in a particular way again, only to find ourselves breaking that promise—almost as the words are on our lips? How often do we promise to change but then never do so? As you no doubt know in your personal life, our ability to conform our actions to what we know they should be is highly restricted by our sin nature.
As I’ve said, human beings are finite. This is not so of God. He is not bounded as we are. He is infinite in every aspect of his nature. This is impossible to imagine. We know of nothing in creation that is truly infinite. As a result, we cannot conceive of a being that is in reality infinite. Once again, we see that God is, in his being, incomprehensible.
If it is true that God is truly incomprehensible, it automatically follows that it is impossible for a human being to reason their way to God. Please understand what this means. This does not only mean that man will never be able to fully understand God, but also that, beginning with himself, a person will never be able to even know of God’s existence. We share no common ground. God is so far beyond us that we cannot learn of his character, his essence, or even his existence through our own efforts.
How Then Is Knowledge of God Possible?
Understanding that there is no connection that exists between God and man, how is it possible to even speak of God in a truthful way? There is between him and us an infinite distance that cannot be spanned by our own efforts. Even the slightest notion of God is a leap that takes us beyond the boundaries of all creation. So again, how is it that we may know of God?
While it is true that we are completely unable to cross the infinite gulf that exists between ourselves and the Almighty, the same may not be said about God. While it is impossible for us to claw our way to him, he has the power to reach down to us. And that is exactly what he has done. God has revealed himself to us in such a way that what was previously unknowable is now knowable. In fact, not only is God knowable, but the knowledge of him is so overwhelming that no one can escape from it.
Have you ever noticed that the Bible never provides an argument for the existence of God? Nowhere in its pages is there an extended line of reasoning intended to prove the reality of God to those who do not believe. The Bible begins by merely assuming his existence. "In the beginning God…" begins the book of Genesis.
King David tells us that, "The fool says in his heart, ‘There is no God.’ They are corrupt, their deeds are vile; there is no one who does good." (Psa 14:1). In this context, the fool is someone who is corrupt and does vile (or abominable) deeds. To be clear, the reason this person is a fool is because this person is evil. Because this person is evil, this person willingly denies what he or she knows to be true, namely that God exists. Again, this person is not evil because they do not know that God exists. No, this person pretends that God does not exist because this person is evil.
According to God's word, everyone knows of God’s existence because God has revealed himself in a way that is undeniable. The apostle Paul makes this clear.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. Rom 1:18-20
According to this passage, God's wrath is being revealed against all ungodliness and unrighteousness of men. Why are they ungodly and unrighteous? What crime have they committed? Simply put, they have intentionally suppressed the truth of God's revelation of himself.
Would you like an example?
Richard Lewontin is one of the world’s leaders in evolutionary biology. It is difficult, bordering on impossible, to find someone more preeminent in their field. Lewontin’s distinguished position affords him the (rare) luxury of commenting candidly on the philosophical bias of modern science without fear of a comeuppance. Here's what he said in his review of Carl Sagan’s The Demon-Haunted World: Science as a Candle in the Dark.
Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door.[1] (emphasis original)
It might be well for you to read that paragraph again. It's vital to understand exactly what he is saying. Lewontin states that science does not compel us to accept a material explanation of the world, apart from God. There is nothing within the scientific method which forces a rejection of the existence of God. Rather, strict materialism is necessary for the sole purpose of keeping God from getting, "a Divine Foot in the door."
This is a crime of enormous proportions! It is a crime because what may be known about God is plain to everyone. It is plain because God himself has revealed himself through the created order. In fact, four attributes of the invisible God are clearly seen according to Rom 1:18-20. First, he exists (“his divine nature”). Second, he is personal (seen by the use of the personal pronoun "his"). Third, he is eternal (“his eternal power”). Fourth, he is powerful (“his eternal power”).
Therefore, the only reason we may know of the unknowable God is because he has revealed himself. One way that he has revealed himself is through his creation. People who refuse to recognize his existence do so, not because of a lack of evidence, but because they are ungodly and unrighteous. Or to use King David's words, they are corrupt and full of abominable deeds.
But there is another reason that we may know the unknowable God. Not only has God revealed himself through nature, he has also revealed himself through his Word. It is through the Bible that we have the most inclusive of all forms of revelation, because it records for us the various ways that God has made known his revelation of himself in the past.
For example, at various times God has revealed himself through dreams (e.g., Gen 20:3, 6; Matt 1:20-21), visions (e.g., Gen 15:1; Luke 1:19-22), and angels (e.g., Dan 9:20-21; Luke 2:10-11). As an interesting aside, notice that God even uses an angel to communicate to birds (Rev:19:17). The Bible records the oracles of prophets (e.g., Num 24:15-19; Isa 13:1 ff), and even God’s revelation of himself through specific historical events (e.g., Micah 6:5; Ezek 25:7). Still, the only way we may know of these revelations is because the Bible has recorded them for us.
In the same way, God's most complete revelation of himself, namely, the person of Jesus Christ, is known today only through the Bible. Through Jesus Christ we learn of the glory of God (John 1:14), the nature of God (John 14:9), the power of God (John 3:2), the life of God (1 John 1:1-3), and the love of God (Rom 5:8). Jesus revealed these things to us and more through both his actions (John 2:11) and his words (Matt 16:17). This revelation of Jesus Christ is available in the here and now only through the Bible.
While it is true that God has revealed himself through his creation, it is equally true that the revelation of God through creation is explained more fully through the Bible. Therefore, our study of the attributes of God will rely, almost exclusively, on God's self-revelation given to us through the his Word. It is the only authoritative source available to us today for all that may be known about God.
Conclusion
Because God is who he is, he is completely unknowable to us in our natural state. Were it not for the fact that God has revealed himself to us, we would be totally unaware of his existence. But because of his great love for us, God has revealed himself to every person on the planet through the means of his created order. He has left his fingerprints all around us to be seen by everyone who will but look. At the same time, he has given special revelations to certain peoples at certain times which are recorded for us in the Bible.
Therefore, this investigation will depend exclusively on God's revelation of himself when seeking information on the essence of God, his character, and his will for us. Or, to put it another way, if the information we seek cannot be found in the Bible, we will not seek it anywhere else.
To be clear, we will not shy away from the use of logic and reason where it is appropriate. But logic and reason must be firmly anchored in the truths revealed to us in Scripture. For the achievements of our minds are unreliable unless they have their foundation in God's revelation of himself.
[1] Richard Lewontin, “Billions and billions of demons,” in The New York Review, Jan 9, 1997: 31.