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Commentary on Isaiah 40 verses 18–26
The prophet here reproves those, 1. Who represented God by creatures, and so changed his truth into a lie and his glory into shame, who made images and then said that they resembled God, and paid their homage to them accordingly. 2. Who put creatures in the place of God, who feared them more than God, as if they were a match for him, or loved them more than God, as if they were fit to be rivals with him. Twice the challenge is here made, To whom will you liken God? Isa 40:18, and again Isa 40:25. The Holy One himself says, To whom will you liken me? This shows the folly and absurdity, (1.) Of corporal idolatry, making visible images of him who is invisible, imagining the image to be animated by the deity, and the deity to be presentiated by the image, which, as it was an instance of the corruption of the human nature, so it was an intolerable injury to the honour of the divine nature. (2.) Of spiritual idolatry, making creatures equal with God in our affections. Proud people make themselves equal with God; covetous people make their money equal with God; and whatever we esteem or love, fear or hope in, more than God, that creature we equal with God, which is the highest affront imaginable to him who is God over all. Now, to show the absurdity of this,
I. The prophet describes idols as despicable things and worthy of the greatest contempt (Isa 40:19, Isa 40:20): "Look upon the better sort of them, which rich people set up, and worship; they are made of some base metal, cast into what shape the founder pleases, and that is gilded, or overlaid with plates of gold, that it may pass for a golden image. It is a creature; for the workman made it; therefore it is not God, Hos 8:6. It depended upon his will whether it should be a god at all, and of what shape it should be. It is a cheat; for it is gold on the outside, but within it is lead or copper, in this indeed representing the deities, that they were not what they seemed to be, and deceived their admirers. How despicable then are the worst sort of them - the poor men's gods! He that is so impoverished that he has scarcely a sacrifice to offer to his god when he has made him will yet not be without an enshrined deity of his own; and, though he cannot procure one of brass or stone, he will have a wooden one rather than none, and for that purpose chooses a tree that will not soon rot, and of that he will have his graven image made. Both agree to have their image well fastened, that they may not be robbed of it. The better sort have silver chains to fix theirs with; and, though it be but a wooden image, care is taken that it shall not be moved." Let us pause a little and see, 1. How these idolaters shame themselves, and what a reproach they put upon their own reason, in dreaming that gods of their own making (Nehushtans, pieces of brass or logs of wood) should be able to do them any kindness. Thus vain were they in their imaginations; and how was their foolish heart darkened! 2. See how these idolaters shame us, who worship the only living and true God. They spared no cost upon their idols; we grudge that as waste which is spent in the service of our God. They took care that their idols should not be moved; we wilfully provoke our God to depart from us.
II. He describes God as infinitely great, and worthy of the highest veneration; so that between him and idols, whatever competition there may be, there is no comparison. To prove the greatness of God he appeals,
1.To what they had heard of him by the hearing of the ear, and the consent of all ages and nations concerning him (Isa 40:21): "Have you not known by the very light of nature? Has it not been told you by your fathers and teachers, according to the constant tradition received from their ancestors and predecessors, even from the beginning?" (Those notices of God are as ancient as the world.) "Have you not understood it as always acknowledged from the foundation of the earth, that God is a great God, and a great King above all gods?" It has been a truth universally admitted that there is an infinite Being who is the fountain of all being. This is understood not only ever since the beginning of the world, but from and by the origin of the universe. It is founded upon the foundation of the earth. The invisible things of God are clearly seen from the creation of the world, Rom 1:20. Thou mayest not only ask thy father, and he shall tell thee this, and thy elders (Deu 32:7); but ask those that go by the way (Job 21:29), ask the first man you meet, and he will say the same. Some read it, Will you not know? Will you not hear it? For those that are ignorant of this are willingly ignorant; the light shines in their faces, but they shut their eyes against it. Now that which is here said of God is, (1.) That he has the command of all the creatures. The heaven and the earth themselves are under his management: He sits upon the circle, or globe, of the earth, Isa 40:22. He that has the special residence of his glory in the upper world maintains a dominion over this lower world, gives law to it, and directs all the motions of it to his own glory. He sits undisturbed upon the earth, and so establishes it. He is still stretching out the heavens, his power and providence keep them still stretched out, and will do so till the day comes that they shall be rolled together like a scroll. He spreads them out as easily as we draw a curtain to and fro, opening these curtains in the morning and drawing them close again at night. And the heaven is to this earth as a tent to dwell in; it is a canopy drawn over our heads, et quod tegit omnia coelum - and it encircles all. - Ovid. See Psa 104:2. (2.) That the children of men, even the greatest and mightiest, are as nothing before him. The numerous inhabitants of this earth are in his eye as grasshoppers in ours, so little and inconsiderable, of such small value, of such little use, and so easily crushed. Proud men's lifting up themselves is but like the grasshopper's leap; in an instant they must stoop down to the earth again. If the spies thought themselves grasshoppers before the sons of Anak (Num 13:33), what are we before the great God? Grasshoppers live but awhile, and live carelessly, not like the ant; so do the most of men. (3.) That those who appear and act against him, how formidable soever they may be to their fellow-creatures, will certainly be humble and brought down by the mighty hand of God, Isa 40:23, Isa 40:24. Princes and judges, who have great authority, and abuse it to the support of oppression and injustice, make nothing of those about them; as for all their enemies they puff at them (Psa 10:5; Psa 12:5); but, when the great God takes them to task, he brings them to nothing; he humbles them, and tames them, and makes them as vanity, little regarded, neither feared nor loved. He makes them utterly unable to stand before his judgments, which shall either, [1.] Prevent their settlement in their authority: They shall not be planted; they shall not be sown; and those are the two ways of propagating plants, either by seed or slips. Nay, if they should gain a little interest, and so be planted or sown, yet their stock shall not take root in the earth, they shall not continue long in power. Eliphaz saw the foolish taking root, but suddenly cursed their habitation. And then how soon is the fig-tree withered away! Or, [2.] He will blast them when they think they are settled. He does but blow upon them, and then they shall wither, and come to nothing, and the whirlwind shall take them away as stubble. For God's wrath, though it seem at first to blow slightly upon them, will soon become a mighty whirlwind. When God judges he will overcome. Those that will not bow before him cannot stand before him.
2.He appeals to what their eyes saw of him (Isa 40:26): "Lift up your eyes on high; be not always poring on this earth" (O curvae in terras animae et coelestium inanes! - Degenerate minds, that can bend so towards the earth, having nothing celestial in them!), "but sometimes look up" (Os homini sublime dedit, coelumque tueri jussit - Heaven gave to man an erect countenance, and bade him gaze on the stars); "behold the glorious lights of heaven, consider who has created them. They neither made nor marshalled themselves; doubtless, therefore, there is a God that gave them their being, power, and motion." What we see of the creature should lead us to the Creator. The idolaters, when they lifted up their eyes and beheld the hosts of heaven, being wholly immerged in sense, looked no further, but worshipped them, Deu 4:19; Job 31:26. Therefore the prophet here directs us to make use of our reason as well as our senses, and to consider who created them, and to pay our homage to him. Give him the glory of his sovereignty over them - He brings out their host by number, as a general draws out the squadrons and battalions of his army; of the knowledge he has of them - He calls them all by names, proper names, according as their place and influence are (Psa 147:4); and of the use he makes of them; when he calls them out to any service, so obsequious are they that, by the greatness of his might, not one of them fails, but, as when the stars in their courses fought against Sisera, every one does that to which he is appointed. To make these creatures therefore rivals with God, which are such ready servants to him, is an injury to them as well as an affront to him.
He teaches, therefore, that all of this service through blood and sacrifice is no longer appropriate for God. Neither someone offering all the four-footed creatures of the earth nor all of Lebanon and all the matter produced in it as sacrifices would be worthy before God. “All the nations are as nothing, and are reckoned as nothing.” What kind of clinging to idolatrous straying did God not know about?
Therefore, it is enough to mention the qualities and substance of the heavens that we find in the writings of Isaiah, who expressed the nature of the celestial sphere in ordinary and familiar language, saying that God has made the heavens firm like smoke, not wanting to reveal its subtle and immaterial nature. And he also speaks of its appearance, saying that God has made the heavens like a vault, within which all things in the sea and on land are enclosed. It is similarly signified when it is read: Because the Lord has stretched out the heavens. For it is extended like a skin to the dwellings and abodes of the saints; or like a book, so that the names of many who have deserved the grace of Christ by faith and devotion may be written, to whom it is said: Rejoice, because your names are written in heaven.
(Verse 18 and following) To whom then will you liken God, or what image will you set before Him? Can the craftsman make a graven image, or the goldsmith overlay it with gold, and the silversmith spread silver plates upon it? Or perhaps the skilled craftsman chooses a piece of wood that will not rot and seeks out a proficient artisan to fashion an image that will not move. Having described the greatness of God and shown His power in part, and having compared the nations and islands to a drop from a bucket and a speck of dust on the scales, and having refuted the use of ashes and sacrificial ceremonies, he teaches those who follow that all the nations before Him are as nothing and are counted by Him as less than nothing. To whom then will you liken God, or what image will you set before Him, who is a Spirit, who is in all things and is everywhere present, and who holds the earth in His hand as if it were a small container? At the same time, he derides the foolishness of nations, because the artisan, whether a blacksmith or a goldsmith or a silversmith, makes their own god and fastens it with nails and firmly establishes it so that it is not blown away by the gusts of wind. And this is what he introduces: a wise artisan has chosen a strong and incorruptible wood, which is called Amsuchan in Hebrew; this type of wood is incorruptible and is used especially for making idols. However, he says this so that, rejecting idols, the way of the Gospel may be followed, and all wrongs may be made right; the valleys may be lifted up, and the hills may be brought low; and the glory of the Lord may be revealed, so that all flesh may see the salvation of God. According to the tropology, we can say that the leaders of the heretics are rebuked for inventing diverse idols from their own hearts; either by the charm of eloquence, which is interpreted as silver; or by the brilliance of gold, which appeals to the senses; or by the incorruptibility of wood, which represents the baser doctrines: and they are considered permanent by the inventors, and are supported by dialectical skill, so that they may not be moved or fall, but may stand firm on a solid root.
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SUMMARY
Isaiah 40:18 poses a profound rhetorical challenge, inviting humanity to contemplate the utter uniqueness and absolute incomparability of God. This verse serves as a powerful theological declaration, asserting God's supreme transcendence and infinite nature in stark contrast to any created thing or human construct. It underscores the futility and impiety of attempting to confine the divine within finite conceptualizations or physical representations, thereby laying a foundational truth for authentic worship and a proper understanding of the Almighty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 40:18 is rich in literary devices that amplify its profound theological message. The most prominent is the Rhetorical Question. The prophet poses two questions ("To whom then will ye liken God?" and "or what likeness will ye compare unto him?") that are not meant to be answered, but rather to provoke deep reflection and to affirm a self-evident truth: there is no one and nothing comparable to God. This technique powerfully engages the audience, leading them to an inescapable conclusion about God's absolute uniqueness and supremacy. Closely related is Parallelism, specifically synonymous parallelism, where the second clause reiterates and intensifies the meaning of the first using different but related vocabulary ("liken God" and "compare unto him," "whom" and "what likeness"). This repetition serves to underscore the central theme of God's incomparability, driving the point home with emphasis and poetic force. The verse also employs Antithesis implicitly, setting the infinite, incomparable God against the finite, created things that humans might attempt to use for comparison, thereby highlighting the vast, unbridgeable chasm between the Creator and creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 40:18 stands as a cornerstone for understanding the fundamental nature of God: His utter transcendence and incomparability. This truth is not merely an abstract theological concept but a foundational premise for all true worship and a crucial safeguard against idolatry in all its forms. The verse asserts that God is not merely the greatest among many, but truly in a category of His own, qualitatively distinct from anything in creation. This divine uniqueness underpins His sovereignty, His omnipotence, and His absolute authority over all things. To attempt to "liken" Him to anything is to diminish His glory and fundamentally misunderstand His essence, reducing the infinite Creator to finite terms. This profound truth calls believers to humility and awe, recognizing that God's ways and thoughts are infinitely higher than our own, demanding worship that acknowledges His boundless nature.
REFLECTION AND APPLICATION
In a world saturated with images, information, and constantly shifting values, Isaiah 40:18 remains profoundly relevant, challenging us to re-evaluate our understanding and perception of God. While we may no longer bow to physical idols of wood or stone, modern society presents numerous "likenesses" to which we might inadvertently compare or confine God. These can include our own limited experiences, cultural norms, personal preferences, political ideologies, or even our expectations of how God "should" operate based on our human logic. This verse calls us to dismantle any mental constructs that reduce God to a manageable, predictable, or human-sized entity. It compels us to expand our view of His majesty, power, and wisdom, acknowledging that He is infinitely greater than our grandest conceptions and that His ways are often beyond our full comprehension. True application involves cultivating a posture of humble awe, recognizing that God's transcendence means His ways are often beyond our full comprehension, yet His character remains perfectly trustworthy. This leads to a deeper, more authentic worship that is rooted in His boundless nature rather than our finite understanding or desires, fostering a faith that trusts in His sovereign control even when circumstances seem chaotic or inexplicable.
Questions for Reflection
FAQ
Why does God ask rhetorical questions if He already knows the answer?
Answer: God, being omniscient, certainly knows the answer to the questions posed in Isaiah 40:18. The use of rhetorical questions in Scripture is a powerful literary and pedagogical device. It is not for God's benefit, but for humanity's. Such questions serve to engage the audience, compelling them to think deeply and arrive at the intended conclusion themselves. In this case, the questions "To whom then will ye liken God? or what likeness will ye compare unto him?" are designed to highlight the absolute incomparability of God, making the listener confront the futility of attempting to measure or represent the infinite Creator with anything finite. It forces a realization of His unique majesty and power, thereby strengthening faith and correcting idolatrous tendencies, as seen in other passages like Job 38 where God challenges Job's understanding.
How does this verse relate to the concept of humanity being made in God's image?
Answer: While Isaiah 40:18 emphasizes God's absolute incomparability and the futility of likening Him to anything, the concept of humanity being made in God's image (Genesis 1:26-27) speaks to a different aspect of God's relationship with creation. Being made in God's image (imago Dei) does not mean humanity is a "likeness" to which God can be compared in terms of His divine essence or power. Rather, it signifies that humans possess certain capacities that reflect God's character, such as rationality, morality, creativity, relationality, and dominion over creation. It speaks to our unique dignity and purpose as His representatives on earth. Isaiah 40:18 warns against reducing God to human terms or creating physical representations of Him, while Genesis 1:26-27 elevates humanity by showing our unique, though finite, reflection of His attributes, setting us apart from the rest of creation. The two concepts are not contradictory but complementary, defining the vastness of God and the special place of humanity within His created order.
CHRIST-CENTERED FULFILLMENT
Isaiah 40:18's declaration of God's utter incomparability finds its ultimate and most profound fulfillment in the person of Jesus Christ. The Old Testament consistently proclaimed that no one and nothing could be likened to the invisible God, yet in the New Testament, we encounter Jesus, who is described as "the image of the invisible God" (Colossians 1:15). While God cannot be compared to any created thing, He chose to reveal His incomparable essence through His Son, who is both fully God and fully man. Jesus is the very "radiance of God's glory and the exact representation of His being" (Hebrews 1:3), making the otherwise unlikenable God knowable and relatable. He is the unique bridge between the transcendent Creator and humanity, for "no one has ever seen God; the only God, who is at the Father's side, He has made Him known" (John 1:18). In Christ, the incomparable God steps into human history, not to be compared to creation, but to redeem it, demonstrating His unique power and love in a way that transcends all human understanding and fulfills the very longing for a knowable divine presence that Isaiah's rhetorical question implicitly highlights. Through Christ, we can truly know and worship the incomparable God.