Balancing Human Examples with Avoiding Idolatry in Imitation
The Christian tradition encourages believers to imitate exemplary figures, particularly Christ, while simultaneously warning against the dangers of idolatry. This balance is evident in biblical texts and subsequent theological interpretations. The Apostle Paul, for instance, exhorts believers to "be imitators of me, as I am of Christ" (1 Corinthians 11:1), a sentiment echoed in Philippians where he encourages followers to "mark those who walk so as ye have us for an ensample" [8]. This call to imitation is not absolute but conditional, with the ultimate model being Christ himself [2, 8].
John Chrysostom highlights this distinction, noting that Paul's instruction to imitate him is given to "weak persons," suggesting that Paul serves as an accessible example of how to imitate Christ [2]. Chrysostom further observes that when writing to the Ephesians, Paul directly instructs them to "Be ye imitators of God" (Ephesians 5:1), bypassing any mention of himself, because the Ephesians were presumably stronger in faith [2]. This implies a progression in spiritual maturity, where direct imitation of God is the ultimate goal, and human examples serve as guides along the way. The imitation of human figures is thus understood as a means to an end, not an end in itself, always pointing back to Christ as the perfect model [2, 8].
However, the emphasis on imitation is consistently tempered by strong prohibitions against idolatry throughout the Old and New Testaments. The Decalogue explicitly forbids the making of "graven images" or any likeness for worship (Exodus 20:4-5; Deuteronomy 5:8-9) [5]. This prohibition is not merely against worshipping foreign deities but also against attempting to represent the true God through physical forms. Deuteronomy 4:16 warns against corrupting oneself by making an idol in the form of any creature, explaining that idolatry inherently confines the Lord to the artist's imagination and can lead to the worship of the creature rather than the Creator (Romans 1:23-25) [4, 5].
The prophet Isaiah further develops this critique of idolatry, presenting a "trial scene" where the Lord argues against the futility of idols. Isaiah emphasizes that idols are mere human creations, unable to speak, act, accomplish anything, or save their worshipers, in stark contrast to God, who is the Creator of all things (Isaiah 41:21-29) [7]. John Calvin, commenting on Isaiah, states that it is "inconsistent with the nature of God to be represented by painting or by any kind of likeness," reinforcing the idea that God's infinite power cannot be captured by human artistry [3]. He quotes Isaiah: "To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me" [3].
In the New Testament, the warning against idolatry persists. The Apostle John concludes his first epistle with the admonition, "Little children, keep yourselves from idols" (1 John 5:21) [1]. John Gill interprets this as a warning against both "Heathen idols and idolatry" prevalent among the communities where Christians lived, and also against "other idols that might be introduced by some who went by the name of Christians," such as the Gnostics who worshipped images [1]. This suggests a continuous need for vigilance against various forms of idolatry, even within Christian communities.
The theological understanding of the "image of God" (imago Dei) in humanity also plays a role in this discussion. While humans are created in God's image (Genesis 1:26-27), this does not imply that God can be physically represented. Instead, the image refers to certain qualities or capacities within humanity that reflect God, such as reason, righteousness, and holiness [6]. Calvin, while acknowledging the traditional distinction of faculties of the soul, argues that a definition of the image of God "ought to rest on a firmer basis than such subtleties" and that the simpler division into two parts (soul and body) is more adapted to sound doctrine [6]. The human capacity to reflect God's character, particularly through moral and spiritual attributes, is what makes human examples worthy of imitation, but always with the understanding that they are imperfect reflections of the ultimate divine model.
The tension between imitating human examples and avoiding idolatry is thus resolved by understanding that human imitation is always subordinate to the imitation of God or Christ. Human exemplars serve as tangible, relatable guides, demonstrating how divine principles can be lived out in human experience. However, they are never to be elevated to the status of objects of worship or ultimate sources of truth, as this would constitute idolatry. The focus remains on the Creator, not the created, even when the created reflects aspects of the Creator. The ultimate goal is to become more like Christ, who is the perfect image of the invisible God (Colossians 1:15), and any human example is valuable only insofar as it faithfully points to Him.
Sources
- 1 John (Baptist/Reformed) “John Gill on 1 John 5:21: Little children, keep yourselves from idols, Amen. From Heathen idols and idolatry, into which the saints in those times might be liable to be drawn, by reason of their dwelling among Heathen idolaters, and being related to them, and by the too great freedom used in eating things sacrificed to idols in their temples; and from all other idols that might be introduced by some who went by the name of Christians, as the Gnostics, who worshipped the images of Simon and Helena; and the passage may be an antidote against the worshipping of images, afterwards introduced by th”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.” On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, “Be ye imitators of God,” is his word. ( Ephes. v. 1 .) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way. And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies th”
- 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”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 4:16: 4:16 idol: Idolatry inherently confined the Lord to the artist’s imagination. Israel was not to make idols in the form of any of his creatures (4:17-18). Idols and images could lead to worship of the creature rather than the Creator (5:8-9; Rom 1:23-25).”
- Deuteronomy (Presbyterian) “Jamieson, Fausset & Brown on Deuteronomy 4:16: Lest ye corrupt yourselves, and make you a graven image--The things are here specified of which God prohibited any image or representation to be made for the purposes of worship; and, from the variety of details entered into, an idea may be formed of the extensive prevalence of idolatry in that age. In whatever way idolatry originated, whether from an intention to worship the true God through those things which seemed to afford the strongest evidences of His power, or whether a divine principle was supposed to reside in the things themselves, ther”
- 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”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 41:21: 41:21-29 This trial scene develops the Lord’s case against idolatry. Idols are nothing but a human creation, whereas God is the Creator of all things. Idols cannot speak, act, accomplish anything, or save their worshipers. 41:21 the King of Israel: See 6:5; 43:15; 44:6.”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:17: followers--Greek, "imitators together." of me--as I am an imitator of Christ (Co1 11:1): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Phi 2:22; Eph 5:1). mark--for imitation. which walk so as ye have us for an ensample--In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as."”