Biblical definition of God

The Bible does not provide one single, integrated, definition of God, in part because the perception of God changed over the centuries, and the Bible, whose discussions of the subject range from (in Sonsino's words) "vestiges of primitive beliefs" to "remarkable expressions of ethical monotheism", reflects this. Neither the Torah nor the New Testament contain any systematic theology: No attempt is made to give a philosophical or rigorous definition of God, nor of how God acts in the world. There are, however, several aspects of God that scholars have derived from the text of the Bible.
God as immaterial and unrepresentable by any physical object
Lightner, in discussing definitions of God that are most closely supported by Scripture, states that "perhaps the best and most biblical definition of God" is that of chapter 2 of the Westminster Confession of Faith, which defines God as being
:infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will, for his won glory, most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal most just and terrible in his judgments; hating all sin; and who will by no means clear the guilty.
Lightner points out a "serious flaw" in the Westmister Confession, in its reference to God as a "most pure spirit". He states that John 4:24, from which the definition in the Confession comes, should be translated as "God is Spirit", because there is no indefinite article in the Greek language New Testament. takes "God is Spirit" from John 4:24 to mean that God as defined in the Bible has a spiritual and not a material nature, citing John 4:21, John 4:22, Acts 7:48, Acts 17:25, and 1 Kings 8:27. He cites Luke 24:39 in support of a statement that spirits do not have bodies, or body parts, and are incorporeal and not subject to human physical limitations.
Evans
God as unique
A progress in thought can be traced through the Bible, from the polytheism of Genesis 20:13 and Genesis 35:7 (where "Elohim", meaning "gods", is accompanied by a plural verb) through the monolatry of Exodus 15:11 (where God is primus inter pares, but the only god that Israelites are permitted to worship), to monotheism.
God's gender
The Hebrew language has no sex-neutral gender, therefore all references to God are either masculine or feminine. Primarily in the Torah these are masculine, which Sonsino attributes to being a reflection of the patriarchal nature of society in Biblical Israel. God is described in Exodus 15:3 as a male warrior, and in Psalms 103:13 as a caring father. Yet God is compared in Isaiah 66:13 as a comforting mother. As the supreme being of a monotheistic theology, God has no consorting deity. Where God is described as a consort, such as in Jeremiah 2:2 and Ezekiel 16, it is always as a consort of a human community, not of a deity.
God as a person
Lightner asserts,<ref name=Lightner /> that God as defined in the Bible is a person, not a force, nor an influence, nor "an impersonal something" that is "an unconscious force working in the world". He begins with Exodus 3:14's "I am that I am.", and notes that many of the names given to God in the Bible denote person-hood, including Jevoha-Jirch (Genesis 22:13-14), Jehovah-Nissi (Exodus 1:8-15), Jehovah-Shalom (Judges 6:24), and Jehovah-Ra-ah (Psalms 23:1). He further points out that throughout the Bible God is referred to using personal pronouns.

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