Are images or portrayals of Jesus considered disrespectful according to the Bible?

The question of whether images or portrayals of Jesus are considered disrespectful according to the Bible is one that has been debated among Christians for centuries. This issue touches upon deeply held beliefs about worship, idolatry, and the nature of Christ Himself. To address this question thoughtfully, we must delve into the scriptures, consider historical and theological perspectives, and reflect on the intentions behind and the impact of these images.

The Bible provides a foundation for understanding the concerns about images and portrayals of Jesus. One of the most cited passages in this context is the Second Commandment, found in Exodus 20:4-5:

"You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God..." (Exodus 20:4-5, ESV).

This commandment explicitly forbids the creation of idols or images for the purpose of worship. The concern here is that these images could become objects of veneration, leading people away from the true worship of God. Historically, this commandment was given to the Israelites in a context where surrounding cultures were steeped in idolatry, and the temptation to worship created things rather than the Creator was a constant danger.

However, it is essential to distinguish between the creation of images for artistic or educational purposes and the creation of idols for worship. In the Old Testament, we also find instances where God commands the making of certain images. For example, in Exodus 25:18-20, God instructs Moses to make two cherubim of gold for the Ark of the Covenant:

"And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat. Make one cherub on the one end, and one cherub on the other end; of one piece with the mercy seat shall you make the cherubim on its two ends. 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" (Exodus 25:18-20, ESV).

These cherubim were not objects of worship but served a symbolic and instructional purpose, pointing to the presence and holiness of God. This distinction is crucial in understanding the role of religious art and icons.

Moving to the New Testament, we encounter a different perspective with the Incarnation of Jesus Christ. The Word became flesh and dwelt among us (John 1:14). In Jesus, the invisible God became visible. He took on human form, and His life and ministry were witnessed by many. This historical reality provides a basis for the portrayal of Jesus in art. The early Christians, who had known Jesus personally or had heard eyewitness accounts, began to depict Him in various forms, not as objects of worship but as means to remember and honor His life and teachings.

The use of icons and images of Jesus became particularly prominent in the early Christian church. Theologians like John of Damascus defended the use of icons, arguing that since God had become incarnate in Jesus, it was appropriate to depict Him in His human form. John of Damascus wrote:

"I do not worship matter, I worship the Creator of matter who became matter for my sake, who willed to take His abode in matter, who worked out my salvation through matter. I will not cease from honoring that matter which works for my salvation. I venerate it, though not as God" (John of Damascus, "On the Divine Images").

This perspective highlights the distinction between veneration and worship. Veneration of images is seen as a way to honor and remember the Incarnation and the life of Jesus, not as a replacement for the worship of God.

Throughout history, different Christian traditions have approached this issue in various ways. The Eastern Orthodox Church has a rich tradition of iconography, viewing icons as windows to the divine, helping believers to contemplate and connect with the holy. The Roman Catholic Church also uses images and statues in its devotional practices, while emphasizing that these are aids to devotion, not objects of worship.

On the other hand, the Protestant Reformation brought a significant shift in attitudes toward religious images. Reformers like John Calvin and Martin Luther were concerned about the potential for idolatry and the misuse of images. Calvin, in particular, was adamant that any representation of the divine was a violation of the Second Commandment. He wrote in his "Institutes of the Christian Religion":

"There is nothing more at variance with the nature of God than for him to have a visible image. The same holds true for the Spirit, since the Spirit is without body or shape. Therefore, it is clear that the use of images is an insult to God" (John Calvin, "Institutes of the Christian Religion," Book 1, Chapter 11).

This perspective has influenced many Protestant denominations, leading to a more iconoclastic approach where religious art is either minimized or avoided altogether.

In contemporary non-denominational Christian contexts, attitudes toward images of Jesus can vary widely. Some communities embrace religious art as a means to inspire faith and devotion, while others are cautious, mindful of the potential for these images to distract from true worship. The key is to discern the intention and use of these images. Are they helping believers to focus on Jesus and His teachings, or are they becoming objects of veneration in themselves?

It is also important to consider the cultural and educational role of images of Jesus. In many parts of the world, religious art has been a powerful tool for teaching the stories and messages of the Bible, especially in contexts where literacy rates are low. Images can communicate truths about Jesus' life, death, and resurrection in ways that words alone may not.

In conclusion, whether images or portrayals of Jesus are considered disrespectful according to the Bible depends largely on their intended use and the attitudes of those who engage with them. The Bible warns against idolatry and the worship of created things, but it also provides instances where images are used for symbolic and instructional purposes. The Incarnation of Jesus provides a unique context for the portrayal of God in human form, and throughout history, Christians have navigated this issue in diverse ways. As non-denominational Christians, it is essential to approach this question with a balanced perspective, honoring the biblical commands against idolatry while recognizing the potential for religious art to inspire and educate. Ultimately, the focus should always remain on the worship of God and the following of Jesus' teachings.