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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 40:18–26. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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.
On the subject of the God of the universe, [Isaiah] has expressed himself in the following manner: “Lebanon is not enough to burn,” while here, to mock the feebleness of idols, he makes it obvious that the artisan has a need for wood to give form to the pretended god. Not only, [Isaiah] says, does he borrow its essence and its appearance from an outside source, but he even calls for much artfulness in order to obtain an image and to keep it from being moved.
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Summary
Isaiah 40:20 powerfully exposes the profound futility and spiritual poverty of idolatry, contrasting the immense effort and meticulous craftsmanship invested in creating a lifeless, man-made deity with the incomparable, eternal majesty of the true God. The verse highlights the desperation of those who, lacking a genuine offering or spiritual understanding, meticulously select durable materials and employ skilled artisans to fashion an idol they hope will provide unshakeable security, ironically seeking stability in an inherently unstable creation rather than in the immutable Creator.
Context
Literary Context
Isaiah 40 marks a pivotal turning point in the book of Isaiah, shifting from prophecies of judgment (chapters 1-39) to a vibrant message of comfort, hope, and restoration for Israel, particularly in anticipation of their return from Babylonian exile. The chapter commences with a majestic declaration of God's comforting presence and the preparation of a highway for His glorious return (Isaiah 40:1-5). Following this, Isaiah launches into a profound exposition of God's incomparable greatness, contrasting His eternal nature with the fleeting existence of humanity (Isaiah 40:6-8) and the insignificance of the nations before Him (Isaiah 40:15-17). Verses Isaiah 40:18-20 directly challenge the absurdity of comparing the Almighty God to any created thing, specifically focusing on the creation of idols. This passage serves as a direct rebuke to the pervasive idolatrous practices among God's people and surrounding nations, setting the stage for Isaiah's later declarations of God's unmatched sovereignty and His unique ability to declare the future (Isaiah 40:28).
Historical & Cultural Context
Isaiah prophesied during a tumultuous period in Judah's history, spanning the reigns of several kings from Uzziah to Hezekiah (c. 740-680 BC). Idolatry was a persistent and deeply entrenched problem in Israel and Judah, often involving the adoption of foreign deities and worship practices from surrounding Mesopotamian and Canaanite cultures. These idols were typically crafted from wood, metal, or stone, often overlaid with precious metals, and were believed to embody or represent specific gods or spirits. The act of creating an idol was a common practice, and skilled artisans were highly valued for their ability to fashion impressive images. The desire for an idol that "will not rot" or "shall not be moved" reflects a deep-seated human longing for permanence, stability, and control, especially in a world marked by political instability and shifting powers. People sought tangible representations of divine power that they could manipulate or rely upon, contrasting sharply with the invisible, transcendent God of Israel who demands faith and obedience. The mention of "oblation" also points to the sacrificial system, highlighting a potential spiritual impoverishment where true worship of Yahweh was neglected in favor of manufactured deities.
Key Themes
The verse vividly illustrates the folly and absurdity of idolatry, underscoring the immense human effort and material resources invested in creating something lifeless, which is then worshipped as divine. This stands in stark contrast to the effortless majesty of the Creator of the universe. It also highlights human desperation and misplaced resourcefulness; the "impoverished" individual, whether financially or spiritually, redirects their ingenuity and resources towards crafting a tangible, yet ultimately powerless, object for security. This speaks to a fundamental human need for something to worship and rely on, a need that, when misdirected, leads to the creation of false gods. Furthermore, the emphasis on an idol "that will not rot" and "shall not be moved" reveals a human longing for illusionary permanence and stability. Ironically, this desire for an unchanging source of power is sought in a static, man-made object, rather than in the truly immutable God who alone is the ultimate source of stability and strength, as declared throughout Isaiah's prophecy (e.g., Isaiah 40:28). The passage implicitly draws a sharp contrast between the weakness of these carved images and the omnipotence of God, who "sitteth upon the circle of the earth" (Isaiah 40:22) and "giveth power to the faint" (Isaiah 40:29).
Exposition and Analysis
Key Word Analysis
Meaning "to cut, i.e. damage; also to grow (causatively, make) poor; endanger, impoverish." This term describes a state of being diminished or made poor, extending beyond mere financial lack to encompass a spiritual or resource-based destitution. It suggests that the idolater's condition of "impoverishment" drives their search for an alternative to true worship.
Meaning "an idol; carved (graven) image." This word specifically refers to an idol that has been carved or sculptured, typically from wood or stone. It emphasizes the physical, tangible nature of the object of worship, highlighting that it is a product of human hands and ingenuity, not divine power.
Meaning "to waver; by implication, to slip, shake, fall; be carried, cast, be out of course, be fallen in decay, be (re-) moved, be ready, shake, slide, slip." The negative construction "will not be moved" signifies the desired permanence and stability for the idol. The profound irony is that humans seek an unshakeable deity in an object that, by its very nature, is subject to human manipulation and the laws of physics, contrasting starkly with the truly unmovable God.
Verse Breakdown
"He that is so impoverished that he hath no oblation"
This clause introduces the subject of the verse – an individual in a state of profound lack. The "impoverished" (H5533, çâkan) condition is not merely financial but can extend to a spiritual destitution, implying a lack of means or perhaps a disinclination to offer a proper "oblation" (H8641, tᵉrûwmâh), a heave offering or sacrifice, to the true God. This spiritual void drives the individual to seek alternatives.
"chooseth a tree that will not rot;"
Driven by this spiritual or material poverty, the individual makes a deliberate choice (H977, bâchar, "to select"). They do not choose just any material, but specifically a "tree" (H6086, ʻêts) known for its durability, one "that will not rot" (H7537, râqab). This reveals a pragmatic desire for longevity and stability in their chosen deity, a hope that their investment will yield a lasting object of worship.
"he seeketh unto him a cunning workman to prepare a graven image,"
The process continues with active seeking (H1245, bâqash, "to search out, strive after"). The impoverished individual spares no effort in securing the best human talent: a "cunning" (H2450, châkâm, "wise, skillful") "workman" (H2796, chârâsh, "artificer, craftsman"). This skilled artisan is employed "to prepare" (H3559, kûwn, "to establish, fix, prepare") a "graven image" (H6459, peçel, "carved idol"). This highlights the human origin and meticulous craftsmanship involved in creating the idol, emphasizing its manufactured nature.
"that shall not be moved."
The final clause expresses the ultimate aspiration for the idol: that it "shall not be moved" (H4131, môwṭ, "to waver, slip, shake"). This speaks to the human desire for a stable, unshakeable source of power and security, a deity that will endure and provide constant reassurance. The profound irony lies in seeking this unmovable quality in a static, inanimate object, crafted by human hands, rather than in the truly immutable and sovereign God.
Literary Devices
Isaiah 40:20 employs several powerful literary devices to underscore its message. Irony is central, as the verse depicts individuals who are "impoverished" (spiritually or materially) yet expend significant resources and skill to create an idol that they hope "shall not be moved." The irony lies in seeking stability and permanence from an object that is itself a product of human effort and subject to decay, rather than from the truly eternal and unshakeable God. Contrast is also prominent, implicitly juxtaposing the meticulous, costly, and ultimately futile human endeavor of idol-making with the effortless, boundless power and majesty of God described elsewhere in the chapter. The "cunning workman" and the "graven image" stand in stark opposition to the Creator who "measures the waters in the hollow of his hand" (Isaiah 40:12). Personification is subtly present in the desire for an idol that "shall not be moved," attributing a quality of steadfastness to an inanimate object, reflecting the human longing for a reliable deity. Finally, the vivid imagery of selecting the "tree that will not rot" and employing a "cunning workman" paints a clear picture of the human investment and misplaced devotion, making the folly of idolatry tangible and relatable to the audience.
Theological and Thematic Connections
Isaiah 40:20 serves as a profound theological statement on the nature of true worship and the futility of human-made religion. It underscores the inherent human need to worship, which, when misdirected, leads to the creation of "gods" in our own image, reflecting our desires for control, security, and tangibility. The passage critiques the anthropocentric nature of idolatry, where the worshipper dictates the form and perceived power of their deity, rather than submitting to a transcendent, self-existent God. It highlights the spiritual poverty that often underlies idol worship – a lack of faith in the invisible God leading to a desperate search for visible, controllable alternatives. Ultimately, the verse affirms God's sole claim to deity, demonstrating that any attempt to compare Him to created things or to replace Him with human constructs is not only absurd but also spiritually bankrupt, leaving the worshipper with a false sense of security in an object that cannot truly deliver.
Reflection and Application
While the literal carving of wooden idols may be less common in contemporary society, the spiritual principles of Isaiah 40:20 remain profoundly relevant. We often create "idols" out of anything we rely on for ultimate security, identity, worth, or happiness apart from God. These modern idols can be subtle, manifesting as an excessive devotion to material possessions, career success, academic achievements, personal talents, physical appearance, or even relationships. We invest our time, energy, and resources into these things, hoping they will provide the stability and fulfillment that only God can truly offer. The "tree that will not rot" becomes our carefully curated financial portfolio, our perfect social media image, or our unshakeable reputation. The "cunning workman" represents our relentless efforts and strategic planning to build a life independent of divine sovereignty. This verse challenges us to honestly examine what we truly depend on, what we worship with our attention and affections, and what we believe will "not be moved" in our lives. It calls us to recognize the inherent futility of placing ultimate trust in any human-made construct or created thing, and instead to place our unwavering faith in the living God, who alone is truly immutable, the source of all lasting hope, strength, and security.
Questions for Reflection
FAQ
What does it mean to be "impoverished" in this context?
In Isaiah 40:20, "impoverished" (Hebrew: çâkan) can refer to a state of being materially poor, lacking the means for a proper sacrifice or offering to the true God. However, it also carries a deeper spiritual meaning, suggesting a spiritual destitution or a lack of true faith that drives individuals to seek tangible, man-made alternatives to the invisible God. This spiritual poverty leads them to invest their limited resources and ingenuity into crafting idols, hoping to find security and a sense of divine presence that they miss in genuine worship of Yahweh. The verse highlights that this "poverty" is not an excuse for idolatry, but rather a symptom of a misplaced spiritual hunger.
Why does Isaiah emphasize the "cunning workman" and the idol's durability?
Isaiah emphasizes these aspects to highlight the absurdity and futility of idolatry. By stressing the "cunning workman" (Hebrew: châkâm chârâsh), the prophet underscores that the idol is entirely a product of human skill and labor. It has no inherent divine power; it is merely what human hands have fashioned. The desire for a "tree that will not rot" and an idol that "shall not be moved" reveals the idolater's deep-seated longing for permanence, stability, and an unchanging source of power in a world full of uncertainty. The irony is profound: humans strive to create an "unmovable" deity from finite, created materials, while the true God is inherently eternal, immutable, and the only truly unshakeable foundation, as declared in passages like Psalm 93:1 or Hebrews 12:28.
How is this ancient critique of idolatry relevant to people today?
While literal idol carving is rare in most modern societies, the underlying principle of idolatry remains highly relevant. Idolatry, at its core, is placing ultimate trust, devotion, or hope in anything other than God. Today, "graven images" can take many forms: wealth, career success, social status, physical appearance, relationships, technology, political ideologies, or even self-reliance. We invest our time, energy, and affections into these things, seeking from them the security, identity, and fulfillment that only God can truly provide. Isaiah 40:20 challenges us to examine what we truly worship and depend on, reminding us that any ultimate reliance on created things will ultimately prove to be as futile and "movable" as the ancient idols, whereas the Lord alone offers true and lasting stability, as seen in Matthew 6:24.
Christ-Centered Fulfillment
Isaiah 40:20, with its scathing indictment of idolatry, finds its ultimate fulfillment and resolution in Jesus Christ. The "impoverished" state of the idolater, lacking a true oblation and seeking stability in created things, points to humanity's spiritual bankruptcy and desperate need for a perfect sacrifice. Christ, as the Lamb of God, became the ultimate and sufficient "oblation" for sin, offering Himself once for all time (Hebrews 10:10). The futility of seeking an idol that "shall not be moved" highlights humanity's yearning for an unshakeable foundation, a desire perfectly met in Christ. He is the one who upholds all things by the word of His power (Hebrews 1:3) and in whom "all things hold together" (Colossians 1:17). Unlike the lifeless, man-made images, Jesus is the living God, the image of the invisible God, through whom all things were created and in whom all things hold together. Our trust is not placed in a "tree that will not rot," but in the resurrected Christ, who conquered death and decay, offering eternal life and an unshakable kingdom. He alone is the true source of stability, security, and spiritual wealth, contrasting sharply with the poverty and illusion offered by idols.