TRV
Translation
King James Version
Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?
Complete Jewish Bible
Who has measured the Spirit of ADONAI? Who has been his counselor, instructing him?
Berean Standard Bible
Who has directed the Spirit of the LORD, or informed Him as His counselor?
American Standard Version
Who hath directed the Spirit of Jehovah, or being his counsellor hath taught him?
World English Bible Messianic
Who has directed the Spirit of the LORD, or has taught him as his counselor?
Geneva Bible (1599)
Who hath instructed ye Spirit of the Lord? or was his counseler or taught him?
Young's Literal Translation
Who hath meted out the Spirit of Jehovah, And, being His counsellor, doth teach Him!
Study This Verse
Commentary on Isaiah 40 verses 12–17
12 ¶ Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?
13 Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?
14 With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?
15 Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.
16 And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering.
17 All nations before him are as nothing; and they are counted to him less than nothing, and vanity.
The scope of these verses is to show what a great and glorious being the Lord Jehovah is, who is Israel's God and Saviour. It comes in here, 1. To encourage his people that were captives in Babylon to hope in him, and to depend upon him for deliverance, though they were ever so weak and their oppressors ever so strong. 2. To engage them to cleave to him, and not to turn aside after other gods; for there are none to be compared with him. 3. To possess all those who receive the glad tidings of redemption by Christ with a holy awe and reverence of God. Though it was said (Isa 40:9), Behold your God, and (Isa 40:11) He shall feed his flock like a shepherd, yet these condescensions of his grace must not be thought of with any diminution to the transcendencies of his glory. Let us see how great our God is, and fear before him; for,
I. His power is unlimited, and what no creature can compare with, much less contend with, Isa 40:12. 1. He has a vast reach. View the celestial globe, and you are astonished at the extent of it; but the great God metes the heavens with a span; to him they are but a hand-breadth, so large-handed is he. View the terraqueous globe, and he has the command of that too. All the waters in the world he can measure in the hollow of his hand, where we can hold but a little water; and the dry land he easily manages, for he comprehends the dust of the earth in a measure, or with his three fingers; it is no more to him than a pugil, or that which we take up between our thumb and two fingers. 2. He has a vast strength, and can as easily move mountains and hills as the tradesman heaves his goods into the scales and out of them again; he poises them with his hand as exactly as if he weighed them in a pair of balances. This may refer to the work of creation, when the heavens were stretched out as exactly as that which is spanned, and the earth and waters were put together in just proportions, as if they had been measured, and the mountains made of such a weight as to serve for ballast to the globe, and no more. Or it may refer to the work of providence (which is a continued creation) and the consistency of all the creatures with each other.
II. His wisdom is unsearchable, and what no creature can give either information or direction to, Isa 40:13, Isa 40:14. As none can do what God has done and does, so none can assist him in the doing of it or suggest any thing to him which he thought not of. When the Lord by his Spirit made the world (Job 26:13) there was none that directed his Spirit, or gave him any advice, either what to do or how to do it. Nor does he need any counsellor to direct him in the government of the world, nor is there any with whom he consults, as the wisest kings do with those that know law and judgment, Est 1:13. God needs not to be told what is done, for he knows it perfectly; nor needs he be advised concerning what is to be done, for he knows both the right end and the proper means. This is much insisted upon here, because the poor captives had no politicians among them to manage their concerns at court or to put them in a way of gaining their liberty. "No matter," says the prophet, "you have a God to act for you, who needs not the assistance of statesmen." In the great work of our redemption by Christ matters were concerted before the world was, when there was one to teach God in the path of judgment, Co1 2:7.
III. The nations of the world are nothing in comparison of him, Isa 40:15, Isa 40:17. Take them all together, all the great and mighty nations of the earth, kings the most pompous, kingdoms the most populous, both the most wealthy; take the isles, the multitude of them, the isles of the Gentiles: Before him, when they stand in competition with him or in opposition to him, they are as a drop of the bucket compared with the vast ocean, or the small dust of the balance (which does not serve to turn it, and therefore is not regarded, it is so small) in comparison with all the dust of the earth. He takes them up, and throws them away from him, as a very little thing, not worth speaking of. They are all in his eye as nothing, as if they had no being at all; for they add nothing to his perfection and all-sufficiency. They are counted by him, and are to be counted by us in comparison of him, less than nothing, and vanity. When he pleases, he can as easily bring them all into nothing as at first he brought them out of nothing. When God has work to do he values not either the assistance or the resistance of any creature. They are all vanity; the word that is used for the chaos (Gen 1:2), to which they will at last be reduced. Let this beget in us high thoughts of God and low thoughts of this world, and engage us to make God, and not man, both our fear and our hope. This magnifies God's love to the world, that, though it is of such small account and value with him, yet, for the redemption of it, he gave his only-begotten Son, Joh 3:16.
IV. The services of the church can make no addition to him nor do they bear any proportion to his infinite perfections (Isa 40:16): Lebanon is not sufficient to burn; not the wood of it, to be for the fuel of the altar, though it be so well stocked with cedars; not the beasts of it, to be for sacrifices, though it be so well stocked with cattle, Isa 40:16. Whatever we honour God with, it falls infinitely short of the merit of his perfection; for he is exalted far above all blessing and praise, all burnt-offerings and sacrifices.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–17. Public domain.
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1 Corinthians 2:6-16AD 55
Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. [Isaiah 40:13-14]
Romans 11:28-36AD 56
As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counseller? Or who hath first given to him, and it shall be recompensed unto him again? [Isaiah 40:13-14] For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
Basil of CaesareaAD 379
ON THE HOLY SPIRIT 5:7
“Who has known the mind of the Lord or who rather has been his counselor?” This passage is not merely a rhetorical question. If it were, “who” could not possibly refer to anyone. Rather, the use of “who” indicates a rare personage.… All these questions … have the same answer: “For the Father loves the Son and shows him all that he himself is doing.”
Ambrose of MilanAD 397
On the Holy Spirit 2.9.85, 90-91
“Yet to us there is but one God, the Father, of whom are all things, and we to him; and one Lord Jesus Christ, through whom are all things, and we through him.” … The apostle says according to the prophecy of Isaiah, “Who has known the mind of the Lord, or who has been his counselor?” And he added, “For him and through him and in him are all things,” which Isaiah said of the artificer of all, as you have it. “Who has measured the water with his hand, and the heaven with his palm?” And the apostle has added, “For of him and through him and in him are all things.” What is “of him”? That the nature of all things is of his will, and he is the author of all things that come into existence. “Through him” means what? That establishment and continuance are seen to have been bestowed on all things through him. “In him” means what? That all things by a certain wonderful desire and ineffable love look on the Author of their lives and the minister of their graces and functions, according to what is written: “The eyes of all hope in you,” and “You open your hand and fill every living creature with your good pleasure.”
JeromeAD 420
Commentary on Isaiah
(Verse 12 and following) Who measured the waters in the hollow of his hand and marked off the heavens with a span? Who has held the dust of the earth in a basket, or weighed the mountains on the scales and the hills on a balance? Who has directed the Spirit of the Lord, or instructed him as his counselor? Whom did he consult to enlighten him, and who taught him the right way? Who was it that taught him knowledge, or showed him the path of understanding? Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust. And Lebanon is not enough to burn, and its animals are not enough for a burnt offering. All nations are as nothing before him, they are accounted by him as less than nothing and emptiness. Who has measured the waters in the hollow of his hand and marked off the heavens with a span, enclosed the dust of the earth in a measure and weighed the mountains in scales and the hills in a balance? Who has measured the Spirit of the Lord, or what man shows him his counsel? Whom did he consult, and who made him understand? Who taught him the path of justice, and taught him knowledge, and showed him the way of understanding? Who has shown him the way of justice, and who has taught him knowledge? Behold, all the nations are as a drop in a bucket and are accounted as the dust on the scales. Lebanon is not sufficient to burn, nor all the animals enough for a burnt offering. All the nations are as nothing in his sight, and they are counted as worthless. Let no one think that the calling of the nations is difficult, and that all flesh will see the salvation of God. They are commanded to climb the high mountain, those who proclaim the good news to Zion; and the Lord himself will come in strength, and will reward each one according to his work; he will gather the lambs in his arms and carry the nursing ewes. His greatness is described, for nothing is impossible for him; and he who has created everything, and is the Creator of all, can accomplish even these things which are small in comparison. But he uses the words and measurements of human custom, that we may learn the power of God through our words. In the place where the Seventy translated: Who has measured the water with his hand? or as we translate: Who has measured the waters with a handful? Aquila translated: Who has measured the waters with the smallest finger? For this word λιχὰς signifies that the vastness of all the waters is weighed not with the whole hand but with the small finger, which is commonly called the taster: but σπιθαμὴ, that is, the palm, signifies the hand stretched out from the thumb to the extreme finger. But if we contract our hand, it becomes a fist, so that through the palm and the fist we might know the outspread heavens and the globe of the earth. For the fist, which they brought over to the comprehension of the earth as seventy, is written in Hebrew Salt (), which Symmachus interprets as threefold and Aquila as three-handed: and to make it more evident, we turn it into three fingers; so that, indeed, the mass of the earth and the lofty mountains and hills seem to hang by means of three little fingers and in a small moment from the balance; whereby the majesty of God and the power of the Creator is demonstrated. Who, he says, aided the spirit of the Lord, or who was his counselor and showed him? etc. For which Symmachus interpreted: Who prepared the spirit of the Lord, and who showed him the man of his counsel? with whom he entered into counsel, and gave him understanding, and taught him the way of judgment, and instructed him in knowledge, and showed him the path of prudence? By which it is shown more clearly that the spirit is prepared or established, of which it is read in the Apostle: But the Lord is the Spirit. And on whom the Spirit of God rested, the Spirit of wisdom and understanding, etc. He says in the following: The Spirit of the Lord is upon me: because He has anointed me (Isaiah 61:1). He is truly the Spirit of the Lord and the man of His counsel, in whom the fullness of divinity dwelt bodily (Colossians 2). With Him entered into the counsel, of which we spoke above (Ad 11:6): Wonderful, counselor. And in Proverbs it is written: God by wisdom hath founded the earth, by prudence hath prepared the heavens (Prov. III, 19). Moreover, the LXX said: Who hath known the mind of the Lord? Or who hath been his counseller? They wish to understand that the mind, reason and understanding of God, by whom all things were made and without whom nothing was made, is the one of whom it is sung in the Psalms: By the word of the Lord the heavens were established, and all the power of them by the breath of his mouth (Ps. XXXII, 6). All peoples who did not know their Creator or the whole human race in comparison to God are like a drop from a bucket and like a speck of dust on a scale that tilts lightly to one side. And just as if a small drop falls from a bucket, it is ignored by the one carrying it; so too the entire multitude of nations, compared to the divine ministries and the multitude of angels, is considered as nothing. Even islands are considered like spit, or as Symmachus and Theodotion place it in their Hebrew translation, as 'leptos (a little thing)' which falls off, for which Aquila translated as 'leptos ballōmenon (a tiny thing thrown).' But the Hebrews say that this word signifies the finest dust, which, being carried by the wind, is often thrown into the eyes and is felt rather than seen. Therefore, the tiniest particles of dust, almost invisible, are called by this word: which perhaps Democritus, with his atom, calls them with Epicurus. There are many names which are read (or understood) in Greek in the same way as they are in Hebrew, because of the difficulty of interpretation, and for the comparison of the poverty of the Hebrew language, both in Greek and in Latin speech. At the same time, as he gradually withdraws people from idolatry, he abolishes the ceremonies of sacrifices; and he teaches that all the trees of Lebanon and the cattle that feed on them are not sufficient for his burnt offerings. But if all nations are in his sight as if they were not, and are considered as nothing and empty (though in all nations and in Israel also), therefore he himself is also as if he were not, and is considered as nothing and empty. We say this, so that his pride may be broken, and so that he may know that he is like the other nations.
JeromeAD 420
COMMENTARY ON ISAIAH 11:25
Symmachus translated, “Who has prepared the Spirit of the Lord and who has shown to him the man of his counsel? With whom has he entered into counsel and has given him understanding and has taught him the path of justice and instructed him in knowledge and has shown the way of wisdom to him?” In this translation it appears more clearly that the one whom the Spirit prepared or founded is he about whom the apostle says, “The Lord is the Spirit” and “On him the Spirit rested, the Spirit of wisdom and understanding.” And further on, “The Spirit of the Lord is on me, wherefore he has anointed me.” For the same Spirit of the Lord is “the man of his counsel,” in whom “dwelled all richness of divinity in bodily manner.” With that one he entered into counsel about whom we said above, “wonderful counselor,” and in Proverbs it is written, “God founded the earth with wisdom; he prepared the heavens with foresight.” Moreover, the Septuagint said, “Who has known the mind of the Lord and who has been his counselor,” meaning it to be understood that the mind and reason and sense of God through which all things were made and without whom nothing was made is he about whom it is sung in the Psalms, “The heavens were prepared by the Word of the Lord, and all their power by the Spirit of his mouth.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 40:13 poses a profound rhetorical question that unequivocally asserts the unparalleled wisdom, absolute sovereignty, and inherent independence of the LORD God. It challenges the very notion that any created being could possibly direct His Spirit or offer Him counsel, thereby underscoring His self-sufficiency and the infinite nature of His understanding. This verse serves as a cornerstone in Isaiah's majestic declaration of God's incomparable greatness, setting the stage for messages of comfort and assured hope for His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Isaiah 40:13 is the Rhetorical Question. By posing questions for which the answer is self-evidently "no one," the prophet powerfully emphasizes God's unique and incomparable nature. This device engages the audience, forcing them to confront the absolute truth of God's sovereignty and wisdom, making the divine attributes undeniable. Furthermore, there is a subtle use of Anthropomorphism in the terms "directed" and "counsellor," which typically describe human interactions. However, these human-like actions are immediately negated when applied to God, highlighting the vast chasm between human limitations and divine infinitude. The verse also employs Parallelism, as the two clauses express the same core idea—God's unchallengeable wisdom and independence—through slightly different but complementary phrasing, reinforcing the central message with poetic strength and impact. The overall effect is one of profound Hyperbole, used to magnify God's inherent perfection beyond all human comprehension or comparison.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 40:13 is a profound theological statement on the incomprehensibility and absolute sovereignty of God. It asserts that God's wisdom is not acquired but inherent, His plans are not advised but self-originated, and His power is not directed but supreme. This truth undergirds all of divine revelation, affirming that God is not merely the greatest being, but the only being who is utterly uncreated, self-existent, and perfectly wise. His knowledge is exhaustive, His understanding is infinite, and His counsel is flawless. This foundational truth provides immense comfort, knowing that the universe is governed by a mind that cannot err, and also demands profound humility from humanity, recognizing our utter dependence and limited understanding in comparison to the Creator.
REFLECTION AND APPLICATION
Isaiah 40:13 invites believers to a deeper level of trust and surrender. In a world fraught with uncertainty, where human plans often fail and even the wisest counsel can prove insufficient, this verse reminds us that we serve a God whose wisdom is beyond measure and whose purposes cannot be thwarted. This truth should cultivate profound humility, recognizing the limitations of our own understanding and the futility of attempting to advise or second-guess the Almighty. Instead, it calls us to rest in His perfect sovereignty, to trust His unfailing plan, and to seek His guidance in all things, knowing that His direction is always for our ultimate good and His glory. It liberates us from the burden of needing to comprehend all of God's ways, allowing us to simply trust in the One who needs no counsel, finding peace in His perfect and unassailable wisdom.
Questions for Reflection
FAQ
Is the "Spirit of the LORD" in Isaiah 40:13 referring to the Holy Spirit as a distinct person of the Trinity?
Answer: In the Old Testament, the phrase "Spirit of the LORD" (Hebrew: ruach Yahweh) primarily refers to God's active presence, His divine power, His animating breath, or His inherent intellect and will. While the New Testament reveals the Holy Spirit as a distinct person of the Trinity, the Old Testament usage, particularly in a context like Isaiah 40:13, emphasizes God's own internal wisdom and self-sufficiency. The question "Who hath directed the Spirit of the LORD?" is asking who could possibly guide God's own mind or sovereign will. It underscores that God's plans and wisdom are intrinsic to His being and do not originate from any external source. This understanding of God's Spirit as His active, wise presence certainly lays the groundwork for the later, fuller revelation of the Holy Spirit's personhood and role, but the immediate emphasis here is on God's unchallengeable, self-contained wisdom.
Why does God use rhetorical questions so often in the Bible, especially in passages like Isaiah 40?
Answer: God uses rhetorical questions in the Bible, particularly in prophetic books like Isaiah and wisdom literature like Job, as a powerful literary and pedagogical device. These questions are not asked because God lacks information or seeks an answer from humanity. Instead, they serve several crucial purposes: to engage the audience directly and provoke thought, to emphasize a truth so profound that its answer is self-evident, to highlight the absurdity or impossibility of an alternative viewpoint, and to underscore God's incomparable power, wisdom, or justice. In Isaiah 40, the rhetorical questions (e.g., Isaiah 40:12, Isaiah 40:18, Isaiah 40:25) are designed to overwhelm the reader with the majesty of God, demonstrating that no one and nothing can be compared to Him or advise Him, thereby building confidence in His ability to deliver on His promises.
CHRIST-CENTERED FULFILLMENT
Isaiah 40:13, in its declaration of God's unsearchable wisdom and self-sufficiency, finds its ultimate and most profound fulfillment in the person of Jesus Christ. The New Testament reveals Jesus as the very embodiment of God's wisdom and the perfect expression of His divine counsel. Colossians 2:3 states that "in Christ are hidden all the treasures of wisdom and knowledge," indicating that the infinite wisdom Isaiah describes as inherent to God is fully manifest and accessible in Him. Christ is not merely one who received counsel, but He is the counsel and plan of God made flesh. As 1 Corinthians 1:24 proclaims, Christ is "the power of God and the wisdom of God." He is the divine Word through whom all things were made, as John 1:1-3 testifies, demonstrating that the very "Spirit of the LORD" that needs no direction is perfectly united with and expressed through Him. Jesus Himself declares in Matthew 11:27 that "no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him," underscoring His unique, inherent knowledge of the divine mind. Thus, the unapproachable wisdom of God, so powerfully asserted in Isaiah 40:13, becomes perfectly knowable and approachable through Christ, who is God's ultimate and self-originated counsel for humanity's salvation, the very embodiment of divine wisdom and sovereign purpose.