Deuteronomy 4:12
. And the Lord spake unto you. It is a confirmation of the Second Commandment, that God manifested Himself to the Israelites by a voice, and not in a bodily form; whence it follows that those who are not contented with His voice, but seek His visible form, substitute imaginations and phantoms in His place. But here arises a difficult question, for God made Himself known to the patriarchs in other ways besides by His voice alone; thus Abraham, Isaac, and Jacob knew Him not only by hearing, but by sight. Moses himself saw Him in the midst of the burning bush; and He also manifested Himself to the Prophets under visible figures. Since it would be superfluous to heap together many citations, let the remarkable vision of Isaiah suffice, which is related in (Isaiah 6), and those of Ezekiel, which we read of in (Ezekiel 1 and Ezekiel 10) And yet God was not forgetful of Himself, when He thus presented Himself to the sight of His servants. Wherefore, this argument does not appear to be valid and good, that it is sinful to represent God in a visible image, because His voice was once heard without His being seen; when, on the other side, it is easy to object that visible forms have often been exhibited, wherein He testified His presence. The solution is twofold: first, that, although God may have invested Himself in certain forms for the purpose of manifesting Himself, this must be accounted as a peculiar circumstance, and not be taken as a general rule; secondly, that the visions shewn to the patriarchs were testimonies of His invisible glory, rather to elevate men’s minds to things above than to keep them entangled amongst earthly elements. In the promulgation of His Law, God first prescribed what believers must follow; because He saw that this was the best method ( compendium) for retaining the minds of His people in true religion, and at the same time the best remedy for idolatry. Unless we submit to this counsel of God, we shall not only betray a licentious spirit of contention, but shall run directly against God, like butting bulls. For it was not in vain that Moses laid down this principle, that when God collected to Himself a Church, and handed down a certain and inviolable rule for holy living, He had not invested Himself in a bodily shape, but had exhibited the living image of His glory in the doctrine itself. Hence we may conclude that all those who seek for God in a visible figure, not only decline, but actually revolt, from the true study of piety.
If any one should object that God is not inconsistent with Himself, and yet, as has been said, that He has more than once taken upon Himself a visible form, the reply is simple and easy, that, whenever He appeared to the patriarchs in a visible form, He gave a temporary sign, which still was by no means contradictory of this commandment. Isaiah saw the Lord of hosts sitting on His throne; yet he boldly cries out as from the mouth of God, “To whom will ye liken me?” (Isaiah 40:25.) Nor need I repeat how constantly he speaks against idolaters; certainly he inveighs more strongly than any of the prophets against the folly, nay, the madness of those who make to themselves any image of God; because they thus turn truth into falsehood; and finally he assumes the same principle as that of Moses, that the true nature of God is corrupted by tricks and delusions if a corruptible thing be called His image. But what was His vision itself? The seraphim, who surrounded God’s throne, sufficiently shewed by their covering their faces with their wings that the sight of Him could not be borne by mortals. As to what Ezekiel relates, no painter could represent it; for God has always appeared distinguished from the shape of any creature by those marks which surpass man’s apprehension. This conclusion, therefore, always remains sure, that no image is suitable to God, because He would not be perceived by His people otherwise than in a voice. But then also fire was a symbol of His presence, yet He testified by it that His glory is incomprehensible, and thus would prevent men from idol-making. We have elsewhere explained what it is “to guard themselves as to their souls.” (93) But we infer, from his anxious exhortations, that they should take heed, how great is the leaning of the human soul to idolatry. This is the tendency of that attestation against them, which I have inserted from (Deuteronomy 8); for Moses not only threatens them, but, as if summoning witnesses according to the custom of solemn trials, denounces that they shall perish, in order to inspire them with greater fear by this earnest mode of address. Whence it appears that this insane lust (of idolatry) is not to be repressed by ordinary means. With the same object he says that they are “corrupted, or corrupt themselves,” who make any similitude of God. Thus Paul also declares that in this way the truth is changed into a lie, (Romans 1:25;) and Jeremiah and Habakkuk condemn images for their falsehood. (Jeremiah 10:14; Habakkuk 2:18.) No wonder, then, that an idol should be called the “corruption” of men, since it adulterates the worship of God; and it is a most just recompense to those who pollute the pure and perfect knowledge of God, that they should be thence infected with a rottenness which consumes their souls. Hence, also, the stupid ignorance of the Papists is confuted who confine this prohibition to the ancient people, as if it were now permitted to paint or to sculpture (images of God) (94) as if they had been Jews whom Paul was addressing, when he reasoned from the common origin of our nature: “Forasmuch as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver,” or corruptible matter. (Acts 17:29) (95) There is no necessity for entering into details; but the Spirit declares no less plainly now that we must keep ourselves from idols, (1 John 5:21,) than He of old forbade their being made. Moreover, it was an act of diabolical madness to make away with one of the Ten Commandments, in order that they might rush into this foul and detestable extravagance with impunity. They pretend that the Jews were formerly prohibited from idolatry with greater strictness, because they were too much disposed to it, as if they were not themselves much worse in this respect. But, setting aside this, who does not see that the vice of superstition, which is natural to the human mind, was corrected by this remedy? Until, therefore, men have laid aside their nature, we infer that this Commandment is necessary for them.
(93) See Lat. of ver. 15. The explanation to which he alludes is probably that given on Deuteronomy 8:11. Vol. 1 p. 397.
(94) Added from Fr.
(95) Addition in Fr., “ Or, c’estoit aux Payens qu’il parloit ainsi;” Now, they were heathens whom he thus addressed.