9
These things about the worship of images are clear from the law of God. There
are, however, those who contend that this law simply prohibits not only the
worship and adoration, but also images themselves. For they make two distinct
parts of this law, the first of which simply forbids the making of images,
while the other forbids adoring and worshiping them once they have been made.
But in Lev. 26:1 the text of the law is stated in such a way as to show that
what is forbidden is to make or set up images for adoration or for worship. It
says: “You shall make for yourselves no idols and erect no graven image or pillar,
and you shall not set up a figured stone in your land, to bow down to them.”
And Scripture itself shows that the making and use of images, if they are not
set up for adoration and worship, is not simply forbidden. For to set up
figured stones for adoration is prohibited (Lev. 26:1). But Jacob (Gen.
28:18-22) set up a stone for a token as a memorial or reminder of something
that had happened, and poured oil on it. And in Joshua 4:1 ff. the Lord
commanded to lay down and erect 12 stones, that they might be a sign for a memorial
or reminder of the history of their passing through Jordan. Joshua also, when
he was about to die, set up a great stone under the oak in the sanctuary of the
Lord, that it might be a witness of the covenant made with the Lord (Joshua 24:26-27).
Samuel also erected a stone, as a memorial of divine help against the
Philistines, and called its name “Stone of help” (1 Sam. 7:12).
An outstanding example is found in
Joshua 22. When the two and a half tribes had built an altar, the other
Israelites, thinking that this had been done for worship, declared war against
them. However, then the former showed that they had built this altar, not for
sacrifice, but for a testimony and a memorial of history, the children of
Israel approved this and praised the Lord.
Yes, God Himself commands (Ex.
25:18 ff.) that two golden cherubim should be made, on both sides of the mercy
seat. And God Himself there shows that the cherubim were images of some winged
form, for He says: “The cherubim shall spread out their wings above,
overshadowing the mercy seat with their wings, their faces one to another;
toward the mercy seat shall the faces of the cherubim be.” And of all the works
of the tabernacle, to which also the cherubim belong, the Lord says, Ex.
31:3-4: “I have filled Bazaleel with the Spirit of the Lord, with ability and
intelligence, with knowledge and all craftmanship, to devise artistic designs to
work in gold, silver, and bronze.” Also Solomon , for the purpose of adorning
the house of the Lord (1 Kings 7:16 ff.;
Chron. 3:15 ff.), made the capitals of the pillars fashioned like
lilies; he made pomegranates; under the molten sea he made 12 oxen; on their
bases he formed lions, oxen, and cherubim; on the panels he carved cherubim;
lions, and palms. Also on the garment of the high priest there were pomegranates
formed of gold (Ex. 39:24).
In Num. 21:8 the Lord commands
Moses to make a bronze serpent and set it up for a sign. It is certain, however,
that this serpent was a type of Christ (John 3:14-15). And for a memorial of
this history, which had happened in the desert, that brazen serpent was
preserved among the children of Israel for more than 700 years; and until the
misuse of worship and adoration arose, they did not judge that they were
sinning against the Law (Ex. 20:4) by preserving this image. However, then they
began to burn incense to this image, Hezekiah judged that this militated
against that law of God, and therefore he broke that serpent in pieces (2 Kings
18:4).
Also, Christ was not horrified by,
nor did He condemn, the image of Caesar on the coin (Matt. 22:19021), And so I
think it was also with the statue which Michael put in the bed in place of
David (1 Sam. 19:13).
Therefore, to make, have, and use
images for ornament, for a memorial, for a reminder, and for a representation of
histories does not militate against the law of God if there does not come to it
worship and adoration of the images.
10
Some argue that the law of God about images does not speak about secular
places, civic, domestic, or private, but only about sacred places, where people
come together to worship God, that no images should be placed there. But Moses
says, Deut. 27:15, that if an image is set up or used for worship or adoration,
even if it is done in secret or in an unhallowed or private place, he is
cursed. And Joshua certainly erected the stone for a sign in the very sanctuary
of the Lord (Joshua 24:26). Solomon also made various images in the very temple
of the Lord (1 Kings 7:15 ff.). yes, God Himself commanded images of cherubim
to be made in the holy of holies above the ark of the covenant, whither those
turned their faces who were about worship (Ex. 25:18-22).
Therefore I do not see on what
basis in the Word of God the use of images in churches could or should be
condemned if they are not set up or used for worship and adoration,
but either for adornment or for a memorial or for a reminder or for a representation
of histories which are true and useful. Certainly this cannot be deduced from
the law in Ex. 20:4-5. The fear and danger of superstition and idolatry are
alleged, but that can be guarded against and averted by inculcation of the true
doctrine and by warning against the worship of images. Or if the doctrine has
been spurned, and worship adoration come to the images, then it will be right
to imitate the example of Hezekiah.
I do not, however, with the
Tridentine fathers approve the necessity of having images in churches, nor do I
place any part of piety in them, but with Luther I place images among the
adiaphora if they are not set up or used for worship and adoration. Neither
should sins be made out of things which are adiaphora, if no wrong opinions or
wicked abuses are added, without the Word of God, even as some people shout
that no images, even indifferent ones, should be tolerated, and place a goodly
part of piety in their lack or destruction. (Martin Chemnitz, Examination of
the Council of Trent, 4 vols. [trans. Fred Kramer; St. Louis, Miss.:
Concordia Publishing House, 2021], 4:77-79)
