Ensuring Consistency Between Illustrations and Biblical Text
Ensuring consistency between biblical texts and their illustrations is a critical aspect of faithful representation, particularly given the Bible's long history and the diverse ways it has been interpreted and presented. The original biblical texts, especially the Old Testament, were preserved on materials like skins, rolled into volumes, similar to modern synagogue scrolls [1]. This physical form itself suggests a certain reverence for the written word.
Theological traditions emphasize the importance of accurately conveying biblical truths. John Calvin, a prominent Reformed theologian, argued against representing God through painting or any likeness, stating that it is inconsistent with God's nature. He referenced Isaiah, who, after demonstrating God's infinite power, asks, "To whom then will you liken me? for no image that is formed will have any likeness or resemblance to me" [2]. This perspective highlights a concern that visual representations might diminish or misrepresent the divine.
Calvin also dedicated significant effort to systematizing biblical doctrines rather than merely arranging facts chronologically, as seen in his Harmony of the Law [7]. This approach underscores a desire for conceptual accuracy, which extends to how biblical narratives are depicted. He believed that the image of God, though destroyed by the fall, is restored through spiritual regeneration, which he connected to righteousness and true holiness (Colossians 3:10 and Ephesians 4:23) [6]. This theological understanding would influence how human figures, particularly those reflecting God's image, might be portrayed.
The careful study and interpretation of scripture have been central to Christian scholarship. Commentaries, such as those by Calvin on Genesis and Isaiah, demonstrate a meticulous engagement with the text, including verbal criticisms and efforts to clarify misunderstandings [3, 5, 9]. Similarly, Eastern Orthodox figures like John Chrysostom engaged deeply with biblical texts, with editors noting efforts to simplify language and remove involved constructions in translations of his homilies to ensure clarity [4, 8]. This scholarly rigor in understanding the text provides a foundation for any visual representation, aiming to prevent misinterpretations.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Old Testament — I. TEXT OF THE OLD TESTAMENT.-- + History of the text. -A history of the text of the Old Testament should properly commence from the date of the completion of the canon. As regards the form in which the sacred writings were little doubt that the text was ordinarily were preserved, there can be written on skins, rolled up into volumes, like the modern synagogue rolls. (Psalms 40:7; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1) The original character in which the text was expressed is that still preserved to us, with the exception of four letters, on the M”
- 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 1.9: immortal work, there is no doubt that he would reject every error which the increased facilities for criticism would have enabled him to detect, and that he would throw fresh light on many topics which were, in his day, dimly seen, or quite misunderstood. And though it belongs not to an Editor to alter what is erroneous, or to incorporate in his Author’s Work any thoughts of his own, or of other men; yet it is not beyond his province, — provided he does it with becoming modesty, and with adequate information, — to point out mistake”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: as the standard (except where St. Chrysostom has followed a different text), but note has been made of any variations of the R.V. materially affecting the sense. There remain a number of loose quotations and combinations of different texts, and in these the English translation is retained. Effort has been made to simplify the language and remove involved constructions in the translation of the Homilies. The English translation was originally made from the Benedictine, and afterwards revised from Field’s more accurate text, and the differences betwee”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 1.1: TRANSLATOR'S PREFACE In preparing the First Volume of the Commentary On Isaiah, many attempts were made, but without success, to procure the French Translation. After much fruitless labor, and some expense, a copy of that rare work, which happens to be in the possession of the Parker Society, has been kindly lent to the Translator, who takes this opportunity of conveying his warmest thanks for this favor. The references in the foot-notes of the present and future Volumes will give some idea of the assistance derived from that source. But it ha”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.32: of the image of God. Since the image of God had been destroyed in us by the fall, we may judge from its restoration what it originally had been. Paul says that we are transformed into the image of God by the gospel. And, according to him, spiritual regeneration is nothing else than the restoration of the same image. ( Colossians 3:10 , and Ephesians 4:23 .) That he made this image to consist in righteousness and true holiness, is by the figure synecdochee ; 88 88 Synecdoche is the figure which puts a part for the whole, or the who”
- CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 1.4: there was still a considerable difference in the mode of its performance. The object which Calvin had in view, and which he has so efficiently executed, was not so much to present the narrative of each of the four last books of the Pentateuch in its regular order of occurrence, though it necessarily happens that, with respect to a great part of them, this must incidentally be the case. His aim was a far higher one than that of a mere Chronologist. He sought not mainly to arrange the facts of Scripture, but rather to systematize its doctrines, an”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”