Avoiding Equivalence Between Biblical and Non-Biblical Illustrations

The prohibition against making graven images in biblical law underscores a fundamental distinction between God and creation, which extends to how divine concepts are illustrated ^{[1, 3, 14]}. The Decalogue explicitly forbids the creation of "any similitude which is in the heavens above, and which is in the earth beneath, and which is in the waters under the earth" for worship ^[1]. This command is not merely against worshipping other gods, but also against representing the true God through created forms, thereby recognizing God's transcendence and distinction from the created order ^{[2, 14]}.

This principle is foundational to understanding why biblical illustrations should not be equated with non-biblical ones. To represent God as something within creation risks worshiping the creation rather than the Creator, a practice that can lead to idolatry ^[14]. The prophet Isaiah, for example, challenges the notion of likening God to any formed image, emphasizing God's infinite power and unique nature ^[5]. Similarly, Jeremiah highlights the futility of idols, describing them as unable to speak or move, contrasting them with the living God ^{[7, 10]}.

The concept of the "image of God" (imago Dei) in humanity, as described in Genesis 1:27, is distinct from physical representations of God ^{[4, 9, 13]}. While humanity is created in God's image, this refers to a spiritual and relational capacity, not a physical likeness that could be replicated in an idol ^{[4, 13]}. Calvin, in his commentary on Genesis, argues that a definition of the image of God must rest on a firmer basis than mere "subtleties" of human faculties, implying a deeper, spiritual resemblance rather than a physical one ^[4]. He also rejects allegorical interpretations that might obscure the plain meaning of Scripture, particularly when such interpretations are used to introduce ambiguity or undermine certainty ^[8].

The New Testament reinforces this distinction. Paul warns against being "unequally yoked" with unbelievers, drawing an analogy from Old Testament laws against mixing diverse kinds, such as plowing with an ox and an ass together ^[6]. This principle extends to avoiding close association with practices or beliefs that are fundamentally alien to Christian faith, including those that might blur the lines between divine truth and human constructs.

Early Church writers, according to Calvin, sometimes erred by transferring similitudes from Christ to other elements without sufficient biblical grounding. For instance, he criticizes the interpretation that Melchizedek is an image of Christ simply because he offered bread and wine, arguing that the Apostle Paul in Hebrews points to "things very different" for the similitude ^[11]. This illustrates a broader caution against drawing equivalences based on superficial resemblances rather than substantive theological connections. The cessation of external circumcision with the coming of Christ, replaced by baptism, further demonstrates how outward signs can change while the underlying truth is confirmed, emphasizing the spiritual over the purely physical or ritualistic ^[12].

Therefore, maintaining a clear distinction between biblical and non-biblical illustrations is crucial for preserving the transcendence of God and avoiding idolatry. The biblical prohibitions against images serve to safeguard the unique nature of God, who cannot be confined or adequately represented by anything within creation ^{[1, 3, 14]}.

Sources

Deuteronomy “Deuteronomy 5:8 (YLT) — `Thou dost not make to thee a graven image, any similitude which <FI>is<Fi> in the heavens above, and which <FI>is<Fi> in the earth beneath, and which <FI>is<Fi> in the waters under the earth;”
Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
Deuteronomy “Deuteronomy 4:16 (LEB) — so that you do not ⌞ruin yourselves⌟ and make for yourselves a divine image in a form of any image, a replica of male or female,”
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”
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”
2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 6:14: Be not--Greek, "Become not." unequally yoked--"yoked with one alien in spirit." The image is from the symbolical precept of the law (Lev 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (Deu 22:10), "Thou shalt not plough with an ox and an ass together." Compare Deu 7:3, forbidding marriages with the heathen; also Co1 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (Co2 6:16; Co1 8:10; Co1 10:14). fellowship--literally, "”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 10:5: upright--or, "They are of turned work, resembling a palm tree" [MAURER]. The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, it having no branches except at the top. speak not-- (Psa 115:5). cannot go--that is, walk (Psa 115:7; Isa 46:1, Isa 46:7). neither . . . do good-- (Isa 41:23).”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.17: not have been placed opposite to Judea, towards the east. We must, however, entirely reject the allegories of Origin, and of others like him, which Satan, with the deepest subtlety, has endeavored to introduce into the Church, for the purpose of rendering the doctrine of Scripture ambiguous and destitute of all certainty and firmness. It may be, indeed, that some, impelled by a supposed necessity, have resorted to an allegorical sense, because they never found in the world such a place as is described by Moses: but we see that the”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 5.9: image of God, ( Genesis 1:27 ), yet Israel was peculiarly his workmanship, because he was his heritage, and his holy and chosen people ( Exodus 19:6 ). This repetition, in accordance with the ordinary custom of the Hebrew language, is employed to denote the same thing. He therefore calls God Holy, not only as viewed in himself, but from the effect produced, because he has sanctified or separated to himself the children of Abraham. Hence it follows, that the creation which he speaks of must be understood to relate to spiritual reformation, in r”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 10:14: in his knowledge--"is rendered brutish by his skill," namely, in idol-making (Jer 10:8-9). Thus the parallel, "confounded by the graven image," corresponds (so Jer 51:17). Others not so well translate, "without knowledge," namely, of God (see Isa 42:17; Isa 45:16; Hos 4:6).”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 18.14: And I wish this had been prudently weighed by the ancient writers of the Church. For then would they not so coolly, and even so ignorantly, have transferred to the bread and wine the similitude between Christ and Melchizedek, which consists in things very different. They have supposed that Melchizedek is the image of Christ, because he offered bread and wine. For they add, that Christ offered his body, which is life-giving bread, and his blood, which is spiritual drink. But the Apostle, while in his Epistle to the Hebrews, he mos”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 21.19: Mediator; who, though the sign be changed, has confirmed the truth. And that, by the coming of Christ, external circumcision ceased, is plain from the words of Paul; who not only teaches that we are circumcised by the death of Christy spiritually, and not through the carnal sign: but who expressly substitutes baptism for circumcision; ( Colossians 2:11 ;) and truly baptism could not succeed circumcision, without taking it away. Therefore in the next chapter he denies that there is any difference between circumcision and uncircumc”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:7: Argument, also, from man's more immediate relation to God, and the woman's to man. he is . . . image . . . glory of God--being created in God's "image," first and directly: the woman, subsequently, and indirectly, through the mediation of man. Man is the representative of God's "glory" this ideal of man being realized most fully in the Son of man (Psa 8:4-5; compare Co2 8:23). Man is declared in Scripture to be both the "image," and in the "likeness," of God (compare Jam 3:9). But "image" alone is applied to the Son of God (Col 1:15; compare H”
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).”

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