Avoiding Anthropomorphism in Non-Scriptural Illustrations of God
The prohibition against making images of God is a foundational principle in biblical theology, rooted in the understanding of God's transcendent nature [3]. This concept is articulated in the Old Testament and reinforced in the New Testament, emphasizing that the Divine Nature cannot be adequately represented by human artistry or material forms [1, 6].
The Second Commandment explicitly states, "You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth" (Exodus 20:4). This command is not merely against creating images, but specifically against creating them for worship [5]. The underlying theological reason is that God is the Creator of the universe and distinct from it; to represent God as something within creation inevitably leads to worshiping the creation rather than the Creator [3]. This misdirection of worship is identified as a form of immorality with severe consequences (Romans 1:18-25) [3].
The prohibition extends beyond graven images to any form of representation that attempts to depict God. Deuteronomy 4:17, for instance, cautions against making images of any kind of beast, which was a warning against imitating the animal worship prevalent in Egypt [4]. The prophet Isaiah similarly condemns the superstitions of the Gentiles, declaring that it is inconsistent with God's nature to be represented by painting or any kind of likeness, asking, "To whom then will you liken me?" [7]. John Calvin, in his commentary on Isaiah, notes that this demonstrates the infinite power of God, who holds all things in His hand, and therefore cannot be compared to any created image [7].
In the New Testament, Paul reiterates this principle in his address on Mars Hill, stating, "Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man" (Acts 17:29) [1]. John Gill interprets this passage to mean that humans, as God's offspring and made in His image, are vastly superior to graven images of gold, silver, and stone, and therefore God Himself cannot be compared to such things [6]. This highlights the qualitative difference between the Creator and creation.
While humans are said to be made in the "image and glory of God" (1 Corinthians 11:7), this does not imply a physical resemblance that can be replicated through art. Adam Clarke explains that man is God's "vicegerent" and "representative" in the world, exhibiting God's glory more than any other part of creation [9]. This "image" refers to a spiritual and authoritative representation, not a physical one [9]. Calvin, discussing the image of God in Genesis, acknowledges that there is something in humanity that refers to the Father, Son, and Spirit, but emphasizes that a definition of God's image should rest on a firmer basis than mere subtleties or physical likenesses [2].
The emphasis on avoiding anthropomorphic illustrations of God serves to guard against idolatry and maintain a proper understanding of God's transcendence, omnipotence, and spiritual nature [3, 7]. The command to "make no mention of the name of other gods" (Exodus 23:13) further underscores the need to avoid anything that might lessen the horror of idolatry or diminish the unique worship due to the one true God [8].
Sources
- Acts “Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man. -- Acts 17:29”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- Exodus (Protestant academic) “Tyndale House on Exodus 20:4: 20:4 Not making an image of God is the first step toward recognizing that he is transcendent—that he is the Creator of the universe and distinct from it. To represent God as something in creation was inevitably to end up worshiping the creation rather than the Creator, and this immorality had deadly consequences (Rom 1:18-25).”
- Deuteronomy (Lutheran) “Keil & Delitzsch on Deuteronomy 4:17: They were also not to make an image of any kind of beast; a caution against imitating the animal worship of Egypt.”
- Exodus (Baptist/Reformed) “John Gill on Exodus 20:4: Thou shalt not make unto thee any graven image,.... An image of anything graven by art or man's device, cut out of wood of stone, and so anything that was molten, or cast into a mould or form, engraved by men, and this in order to be worshipped; for otherwise images of things might be made for other uses and purposes, as the cherubim over the mercy seat, and the brazen serpent, and images and impressions on coin, which we do not find the Jews themselves scrupled to make use of in Christ's time on that account; though they vehemently opposed the setting up any images o”
- Acts (Baptist/Reformed) “John Gill on Acts 17:29: Forasmuch then as we are the offspring of God,.... In the sense before given; for the apostle is not here speaking of himself, and other saints, as being the children of God, by adoption, and by regenerating grace, and faith in Christ Jesus, but as men in common with others, and with these Athenians: we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device; for men themselves, who are the offspring of God, and made after his image, are not to be compared to graven images of gold, silver, and stone, but are vastly p”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.30: in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul’s doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, “To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me.” Or, what resemblance will you a”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 23:13: make no mention of the name of other gods, &c.--that is, in common conversation, for a familiar use of them would tend to lessen horror of idolatry.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 11:7: A man indeed ought not to cover his head - He should not wear his cap or turban in the public congregation, for this was a badge of servitude, or an indication that he had a conscience overwhelmed with guilt; and besides, it was contrary to the custom that prevailed, both among the Greeks and Romans. He is the image and glory of God - He is God's vicegerent in this lower world; and, by the authority which he has received from his Master, he is his representative among the creatures, and exhibits, more than any other part of the creation, the glory and perfect”