Difference between revisions of "Anthropomorphism"

== Baker's Evangelical Dictionary of Biblical Theology <ref name="term_17617" /> ==

== Baker's Evangelical Dictionary of Biblical Theology <ref name="term_17617" /> ==

<p> (Gk. <i> anthropos </i> [ [[John]] 1:18 ) nor human (Numbers 23:19; 1 [[Samuel]] 15:29 ). They are also used to assign human characteristics to angels (Genesis 16:7; 18:1-19:1 ), [[Satan]] (1 [[Chronicles]] 21:1; [[Luke]] 13:16 ), and demons (Luke 8:32 ). [[Evil]] is also personified, depicted as slaying (Psalm 34:21 ) and pursuing (Proverbs 13:21 ). Infrequently, human qualities are attributed to animals (Numbers 22:28-30 ) or vegetation (Judges 9:7-15 ). </p> <p> The use of human terminology to talk about [[God]] is necessary when we, in our limitations, wish to express truths about the [[Deity]] who by his very nature cannot be described or known. From biblical times to the present, people have felt compelled to explain what God is like, and no expressions other than human terms are able to convey any semblance of meaning to the indescribable. Thus, in [[Genesis]] alone God creates (1:1), moves (1:2), speaks (1:3), sees (1:4), divides (1:4), places (1:17), blesses (1:22), plants (2:8), walks (3:8), shuts (7:16), smells (8:21), descends (11:5), scatters (11:8), hears (21:17), tests (22:1), and judges (30:6). </p> <p> [[Perhaps]] the most profound anthropomorphism is the depiction of God establishing a covenant, for the making of covenants is a very human activity. God enters into an agreement (covenant) with [[Israel]] at [[Sinai]] (Exodus 19:5-6 ), an outgrowth of an earlier covenant he had made with [[Abraham]] (Genesis 17:1-18 ). Later, this agreement is transformed into a new covenant through [[Jesus]] [[Christ]] (Matthew 26:26-29 ). Theologically, the legal compact initiated by God becomes the instrument through which he established an intimate and personal relationship with the people, both collectively and individually. [[Without]] anthropomorphic expressions, this theological reality would remain virtually inexplicable. </p> <p> Anthropomorphisms also attribute human form and shape to God. God redeems Israel from [[Egyptian]] bondage with an outstretched arm (Exodus 6:6 ). [[Moses]] and his companions see God, and they eat and drink with him (Exodus 24:10-11 ). Other texts refer to the back, face, mouth, lips, ears, eyes, hand, and finger of God. The expression, "the Lord's anger burned" (Exodus 4:14 ) is interesting. A literal translation of the [[Hebrew]] is "the nose of the [[Lord]] burned." </p> <p> [[Indirect]] anthropomorphic expressions also appear, such as the sword and arrows of the Lord and the throne and footstool of God. </p> <p> [[Akin]] to anthropomorphisms are anthropopathisms (Gk. <i> anthropos </i> [ [[Exodus]] 20:5 ) who hates (Amos 5:21 ) and becomes angry (Jeremiah 7:20 ), but he also loves (Exodus 20:6 ) and is pleased (Deuteronomy 28:63 ). </p> <p> Anthropomorphisms and anthropopathisms are figures of speech that transmit theological truths about God to humankind. Only when taken literally are they misconstrued. [[Taken]] as metaphorical expressions, they provide by analogy a conceptual framework by which the God who is beyond our comprehension becomes a person—a person whom we can love. [[In]] the New [[Testament]] the analogy becomes reality in the mystery of the incarnation (John 1:1-18 ). </p> <p> Keith N. Schoville </p> <p> <i> Bibliography </i> . J. Barr, <i> HBD </i> , p. 32; E. W. Bullinger, <i> [[Figures]] of [[Speech]] [[Used]] in the [[Bible]] </i> ; M. Eliade, ed., <i> The [[Encyclopedia]] of Religion, </i> vol. 1; W. E. Miles, ed., <i> [[Mercer]] [[Dictionary]] of the Bible </i> . </p>

<p> (Gk. <i> anthropos </i> [ [[John]] 1:18 ) nor human (Numbers 23:19; 1 [[Samuel]] 15:29 ). They are also used to assign human characteristics to angels (Genesis 16:7; 18:1-19:1 ), [[Satan]] (1 [[Chronicles]] 21:1; [[Luke]] 13:16 ), and demons (Luke 8:32 ). [[Evil]] is also personified, depicted as slaying (Psalm 34:21 ) and pursuing (Proverbs 13:21 ). Infrequently, human qualities are attributed to animals (Numbers 22:28-30 ) or vegetation (Judges 9:7-15 ). </p> <p> The use of human terminology to talk about [[God]] is necessary when we, in our limitations, wish to express truths about the [[Deity]] who by his very nature cannot be described or known. From biblical times to the present, people have felt compelled to explain what God is like, and no expressions other than human terms are able to convey any semblance of meaning to the indescribable. Thus, in [[Genesis]] alone God creates (1:1), moves (1:2), speaks (1:3), sees (1:4), divides (1:4), places (1:17), blesses (1:22), plants (2:8), walks (3:8), shuts (7:16), smells (8:21), descends (11:5), scatters (11:8), hears (21:17), tests (22:1), and judges (30:6). </p> <p> [[Perhaps]] the most profound anthropomorphism is the depiction of God establishing a covenant, for the making of covenants is a very human activity. God enters into an agreement (covenant) with [[Israel]] at [[Sinai]] (Exodus 19:5-6 ), an outgrowth of an earlier covenant he had made with [[Abraham]] (Genesis 17:1-18 ). Later, this agreement is transformed into a new covenant through [[Jesus]] [[Christ]] (Matthew 26:26-29 ). Theologically, the legal compact initiated by God becomes the instrument through which he established an intimate and personal relationship with the people, both collectively and individually. [[Without]] anthropomorphic expressions, this theological reality would remain virtually inexplicable. </p> <p> Anthropomorphisms also attribute human form and shape to God. God redeems Israel from [[Egyptian]] bondage with an outstretched arm (Exodus 6:6 ). [[Moses]] and his companions see God, and they eat and drink with him (Exodus 24:10-11 ). Other texts refer to the back, face, mouth, lips, ears, eyes, hand, and finger of God. The expression, "the Lord's anger burned" (Exodus 4:14 ) is interesting. A literal translation of the [[Hebrew]] is "the nose of the [[Lord]] burned." </p> <p> [[Indirect]] anthropomorphic expressions also appear, such as the sword and arrows of the Lord and the throne and footstool of God. </p> <p> [[Akin]] to anthropomorphisms are anthropopathisms (Gk. <i> anthropos </i> [ [[Exodus]] 20:5 ) who hates (Amos 5:21 ) and becomes angry (Jeremiah 7:20 ), but he also loves (Exodus 20:6 ) and is pleased (Deuteronomy 28:63 ). </p> <p> Anthropomorphisms and anthropopathisms are figures of speech that transmit theological truths about God to humankind. Only when taken literally are they misconstrued. [[Taken]] as metaphorical expressions, they provide by analogy a conceptual framework by which the God who is beyond our comprehension becomes a person—a person whom we can love. [[In]] the New [[Testament]] the analogy becomes reality in the mystery of the incarnation (John 1:1-18 ). </p> <p> Keith N. Schoville </p> <p> <i> Bibliography </i> . J. Barr, <i> HBD </i> , p. 32; E. W. Bullinger, <i> [[Figures]] of [[Speech]] [[Used]] in the [[Bible]] </i> ; M. Eliade, ed., <i> The [[Encyclopedia]] of Religion, </i> vol. 1; W. E. Miles, ed., <i> [[Mercer]] [[Dictionary]] of the Bible </i> . </p>