Is Drawing a Portrait Idolatrous According to Scripture
The Second Commandment prohibits making "graven images" or "any likeness of anything that is in heaven above, or that is in the earth beneath" (Exodus 20:4-5), yet the scope of this prohibition has been understood differently across Jewish and Christian traditions. The question of whether drawing a portrait constitutes idolatry depends on whether the image is made for worship, whether it represents deity, and how one interprets the relationship between representation and veneration.
The Biblical Prohibition
Scripture forbids idolatry in multiple forms: "bowing down to images," "worshipping images," "sacrificing to images," and "worshipping the true God by an image" [1]. The prohibition extends beyond foreign deities to include representing the true God through visible forms. Paul traces idolatry's origin to humanity's exchange of "the glory of the uncorruptible God into an image made like to corruptible man" (Romans 1:23) [2]. Calvin, commenting on Isaiah, argues that the prophet "declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness," concluding that "no image that is formed will have any likeness or resemblance" to the infinite God [6].
The term "idolatry" in its strict sense "denotes the worship of deity in a visible form, whether the images to which homage is paid are symbolical representations of the true God or of the false divinities" [3]. This definition centers on worship rather than mere representation. Leviticus 26:1 commands, "Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it" [8]. The phrase "to bow down unto it" suggests that the prohibition targets images made as objects of veneration.
The Question of Intent
The distinction between representation and worship appears in how traditions have applied these texts. Charles Hodge notes that even Roman Catholic theologians who defend image veneration distinguish between the honor due to an image and that due to its prototype, though he criticizes this as approaching pagan justifications of image-worship [10]. The rabbinic tradition extended the prohibition further: "even on a weekday it is prohibited to look at" an idolatrous image, deriving this from Leviticus 19:4's command not to "turn toward idols" [11].
Early Christian interpreters did not equate all visual representation with idolatry. Athanasius uses the metaphor of a portrait to explain the Incarnation: "when the likeness painted on a panel has been effaced by stains from without, he whose likeness it is must needs come once more to enable the portrait to be renewed" [7]. This analogy assumes the legitimacy of portraiture as a concept, even while the church fathers generally opposed religious images that might become objects of worship.
Portraits of Humans vs. Divine Images
The sources distinguish between images of deity and other representations. Smith's Bible Dictionary notes that "pictures" in Scripture often denote "idolatrous representations, either independent images or more usually stones 'portrayed,' i.e. sculptured in low relief, or engraved and colored" [5]. The concern is not representation per se but the creation of objects that displace or misrepresent God. John Gill, commenting on Leviticus 26:1, identifies this as "a principal law, respecting the honour and glory of God, and the foundation of all religion and godliness" [9].
The prohibition against marking the body "was an idolatrous practice, a part of idol-worship," which Israel was commanded not to imitate [4]. Yet this was forbidden because it signified "allegiance to a deity" [4], not because representation itself violated divine law. The consistent biblical concern is worship directed toward created things rather than the Creator.
Drawing a portrait of a human being, absent any intent to worship or venerate the image, falls outside the scope of what Scripture identifies as idolatry. The commandment targets images made as objects of religious devotion, whether of false gods or improper representations of the true God. A portrait made for artistic, memorial, or documentary purposes does not constitute the "bowing down" or "serving" that defines idolatrous practice [1].
Sources
- 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:”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Idolatry — Image-worship or divine honour paid to any created object. Paul describes the origin of idolatry in Rom. 1:21-25: men forsook God, and sank into ignorance and moral corruption (1:28). The forms of idolatry are, (1.) Fetishism, or the worship of trees, rivers, hills, stones, etc. (2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature. (3.) Hero worship, the worship of deceased ancestors, or of heroes. In Scripture, idolatry is regarded as of heathen origin, and as being imported among the Hebrews through contact with ”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Idolatry — strictly speaking denotes the worship of deity in a visible form, whether the images to which homage is paid are symbolical representations of the true God or of the false divinities which have been made the objects of worship in his stead. I. History of idolatry among the Jews.--The first undoubted allusion to idolatry or idolatrous customs in the Bible is in the account of Rachel's stealing her father's teraphim. (Genesis 31:19) During their long residence in Egypt the Israelites defiled themselves with the idols of the land, and it was long before the ta”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Cutting — The flesh in various ways was an idolatrous practice, a part of idol-worship (Deut. 14:1; 1 Kings 18:28). The Israelites were commanded not to imitate this practice (Lev. 19:28; 21:5; Deut. 14:1). The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection (Jer. 16:6; 41:5; 48:37). Allusions are made in Revelation (13:16; 17:5; 19:20) to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, by Paul (Gal. 6; 7) ”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Picture — In two of the three passages in which "picture" is used in the Authorized Version it denotes idolatrous representations, either independent images or more usually stones "portrayed," i.e. sculptured in low relief, or engraved and colored. (Ezekiel 23:14) Layard, Nin. and Rob. ii. 306, 308. Moveable pictures, in the modern sense, were doubtless unknown to the Jews. The "pictures of silver" of (Proverbs 25:11) were probably well surfaces or cornices with carvings.”
- 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 (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 111: §14. A portrait once effaced must be restored from the original. Thus the Son of the Father came to seek, save, and regenerate. No other way was possible. Blinded himself, man could not see to heal. The witness of creation had failed to preserve him, and could not bring him back. The Word alone could do so. But how? Only by revealing Himself as Man. For as, when the likeness painted on a panel has been effaced by stains from without, he whose likeness it is must needs come once more to enable the portrait to be renewed on the sam”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 44: von Dr. Georg Benedict Winer, 3d edit. Leipzig, 1847, art. “Jehu.” In Leviticus xxvi. 1 , it is said: “Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the Lord your God.” And Moses commanded that when the people had gained possession of the promised land, six of the tribes should be gathered on Mount Gerizim to bless, and six upon Mount Ebal to curse: “And the Levites shall speak and say unto all the men of Israel with”
- Leviticus (Baptist/Reformed) “John Gill on Leviticus 26:1: Ye shall have no idols, or graven image,.... Some of the Jewish writers, as Jarchi and Aben Ezra, think this law against idolatry is mentioned on account of the Israelite sold to a stranger, spoken of in the latter part of the preceding chapter, lest he should be drawn into idolatry; See Gill on Lev 25:48; but this is rather mentioned as being a principal law, respecting the honour and glory of God, and the foundation of all religion and godliness, and the breach of it a capital crime, and which led on to other sins, and exposed to the displeasure and resentment of”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 44: It would be hard to find in any heathen author such justification of image-worship as the Romish theologians put forth. What heathen ever said that the same homage was due to the image of Jupiter as to Jupiter himself? This Thomas Aquinas says of the images of Christ and of the saints. Or what heathen ever has said, as Bellarmin says, that although the homage to be paid 302 to the image is not strictly and properly the same as that due to its prototype, it is nevertheless improperly and analogically the same; the same in kind although not”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shabbat 149a.13: The Sages taught in a baraita : With regard to writing that is under a picture or under graven images [ deyokenaot ], it is prohibited to read it on Shabbat lest one end up reading business documents. And with regard to an idolatrous image itself, even on a weekday it is prohibited to look at it, because it says: “Do not turn toward idols [ al tifnu el ha’elilim ] or make yourselves molten gods, I am the Lord your God” (Leviticus 19:4). The Gemara asks for clarification: What is the biblical derivation? How does this verse indicate that one may not look at a”