You shall not make to you any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath…
It becomes obvious that an imaged representation of the Invisible One must involve dishonour. Before the Infinite One can be bodied forth He must first of necessity be sensualized. Here is the deep insult. And the guilt of irreverance clings to the human mind in the very fact that it thinks itself capable of such an impossibility, and fails to perceive how it befouls what it touches. What difference then is there between the image of the artist and an intellectual conception of God? None in reality. What is the image? It is more than the carving of the sculptor; it is first his thought. The image is really thought embodied. Words may be used instead of marble, or wood, or colours, but essentially they are the same if they present to the imagination a shape, a form, or an intellectual conception. In this sense words are as finite as images or symbols, and therefore may be as guilty of degradation. Thus it follows that the reason of man has no more right to touch the Invisible Creator than the hands. God refuses also to be the subject of the human intellect. That the human mind should think itself capable of compassing the Infinite is to insult Him with deepest irreverence. "Who by searching can find out God?" God Himself must instruct us how to conceive of Him, and by what faculties of our nature we must draw near to Him. And this He has done. Through Abraham and through Moses, through David and the prophets, and, including all and perfecting all, through Jesus Christ the Divine Son, He has made Himself known to man.
(W. Senior, B. A.)
Parallel VersesKJV: Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: