Avoiding Misrepresentation in Biblical Illustrations and Analogies
Biblical illustrations and analogies, while valuable for conveying spiritual truths, require careful handling to avoid misrepresenting God or theological concepts. The Old Testament explicitly prohibits the creation of images to represent God, a principle that informs how Christians should approach visual or conceptual representations of the divine [1, 2].
The prohibition against idolatry in the Old Testament is foundational. Deuteronomy 4:16 warns against making "a divine image in a form of any image, a replica of male or female" [1]. This extends beyond physical idols to any attempt to confine or define God through human constructs. Torrey's Topical Textbook defines idolatry as not only bowing down to or worshipping images but also "worshipping the true God by an image" [2]. This suggests that even when intending to honor God, using an image can be a form of misrepresentation if it attempts to limit or define the infinite.
John Calvin, a prominent Reformed theologian, emphasized that it is "inconsistent with the nature of God to be represented by painting or by any kind of likeness" [3]. He argued that after demonstrating God's infinite power, the question "To whom then will ye liken me?" implies that "no image that is formed will have any likeness or resemblance to me" [3]. This perspective highlights the ineffability of God, meaning God cannot be fully captured or described by human means.
The Bible itself uses anthropomorphic language and analogies to describe God, such as "the light of thy countenance upon us" [7], which is a figure for divine favor [7]. However, these are understood as figures of speech rather than literal descriptions. For instance, in Numbers 12:8, God speaks to Moses "mouth to mouth," "plainly and surely," and "not in dark speeches" or parables [6]. The text clarifies that Moses beheld "the similitude of the Lord," which is interpreted not as seeing God's face or essence, which is invisible, but "some unmistakable evidence of His glorious presence" [6]. This distinction is crucial: biblical language often uses human terms to make God comprehensible, but these are not to be mistaken for exhaustive or literal depictions of God's being.
The concept of humanity being created in the "image of God" (Genesis 1:27) is another area where careful distinction is needed [5]. Calvin acknowledged that there is "something in man which refers to the Father and the Son, and the Spirit," and he accepted the division of the soul's faculties [4]. However, he insisted that a definition of the image of God "ought to rest on a firmer basis than such subtleties," preferring a simpler, scripturally-rooted understanding [4]. This suggests that even when discussing humanity's reflection of God, theological precision is paramount to avoid misrepresentation.
Therefore, when employing illustrations or analogies in biblical teaching, it is essential to remember their limitations. They serve to illuminate aspects of divine truth but should never be presented as exhaustive or literal representations of God's nature. The goal is to convey understanding without inadvertently reducing the infinite God to finite human concepts or images, thereby upholding the biblical prohibition against idolatry in its broader sense [2].
Sources
- 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,”
- 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:”
- 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”
- 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. 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”
- Numbers (Presbyterian) “Jamieson, Fausset & Brown on Numbers 12:8: with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently--plainly and surely. not in dark speeches--parables or similitudes. the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Exo 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Exo 33:2; Exo 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The ”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 4:6: Contrast true with vain confidence. light of thy countenance upon us--figure for favor (Num 6:26; Psa 44:3; Psa 81:16).”