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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
One surviving comment on this verse from the historical church.
(Vers. 21 seqq.) Do you not know? Do you not hear? Has it not been announced to you from the beginning? Have you not understood the foundations of the earth? He sits above the circle of the earth, and its inhabitants are like locusts. He spreads out the heavens like nothing, and expands them as a tent to dwell in. He makes secret things known as if they were not. He has made the rulers of the earth as nothing. They are not planted, nor are they sown, nor do their roots take hold in the earth. He blows on them and they wither, and the whirlwind carries them away like stubble. And to whom have you compared me and made me equal? says the Lord. Lift up your eyes on high and see who has created these things: he who brings out their host by number, and calls them all by name. Because of his great power and strength, and because his power has no end. LXX: Do you not know? Have you not heard? Has it not been told to you from the beginning? Have you not understood the foundation of the earth? He who sits above the circle of the earth, and its inhabitants are like grasshoppers. He who sets the heavens like a tent and stretches them like a dwelling place. He who makes princes rule for nothing, and reduces the earth to nothing. For they shall not be planted, nor shall they be sown, nor shall their root be established in the earth. He blows upon them, and they wither, and the storm carries them away like straw. So now to whom will you compare me? Or how am I equal? says the Holy One. Lift up your eyes on high and see: who created these? He who leads according to his ordered number, he will call all by name, from much glory and in the strength of fortitude: nothing escapes you. From the beginning, he said, I have taught you by the natural law, and afterwards I have testified through the written law of Moses, what idols are nothing, and that the Creator of the world himself is God, who has founded such a great mass of land upon the seas, and has placed it upon the rivers: so that the heaviest element hangs by the will of God upon the thin waters, who sits as a king upon the circumference of the earth: from which some contend that it is like a dot and a globe, and its inhabitants like locusts. For if we consider the various nations in the whole world, from the Ocean to the Ocean, that is, from the Indian sea to the British, and from the Atlantic to the harshness of the North, where the waters freeze and beautiful amber grows, we see that the entire human race dwells in the middle like locusts. So why does the earth and ash boast? Because the heavens, indeed, as I will use the authority of the Scriptures, are stretched out like a chamber; or, as it is contained in Hebrew, like a tent, of which we have spoken above: for which the LXX interpreted it as saliva there: and one word now translated as spit, now as chamber, that is, a vault; and its width extends above them like a tent and a canopy, so as to cover people like a roof and make them dwell as if in a very large house. Why should we be surprised if the small bodies of humans are considered like locusts and tiny creatures? Again, in this place, they argue that the semicircle is close to the earth (or rather, the heavens), and they claim that the sky is similar to a sphere. They use the term 'arch' because the middle part of the sphere covers the earth: when in Hebrew, we read not 'arch' but 'dust', that is, very fine powder. For the saliva that is thrown onto the ground and mixes with the dust and disappears, shows that the magnitude of all bodies should be regarded as nothing. But he who stretched out the heavens and spread them out, so that either above could dwell the multitude of angels, or below could dwell human beings, and as if he created a great house for reasonable creatures, he himself established princes according to the quality of the times, whether as secret scrutineers, so that they may be as if they are not; and he made judges of the earth as if they were nothing. For this reason, the Seventy translated it, but they translated the earth as if it were nothing; indeed, in the beginning of Genesis where it is written, 'But the earth was invisible and unfinished' (Gen. 1:1), others translated it as, 'But the earth was empty and nothing.' How many kings, both Greek and Barbarian, does Roman history narrate! Where is that countless army of Xerxes? Where is the multitude of Israel in the desert? Where is the incredible power of kings? What about the ancient ones? Let present examples teach us, that princes are considered as nothing, and rulers of the earth as empty. Those princes and rulers of the earth (or, as others suspect, of heaven) are neither satisfied, nor established, nor firmly rooted, and by the sudden command of God they are taken away and perish, as straw is carried away by the whirlwind and storm; according to what is written: 'I passed by, and he was not there; I sought him, and his place was not found' (Ps. XXXVI, 36). So with such great power and majesty of the Creator, how can you compare God to the likeness of a creature? And do you not rather understand the Creator from the magnitude of the creatures? If you do not believe in words, believe at least in your own eyes; and consider the power of the Lord from the service of the heavens and all the elements. He summons their army, that is, the heavens, in number; and he calls them all by name, and it is understood, the stars. Of which it is also sung in the Psalms: He counts the multitude of the stars: and he calls them all by name (Ps. 46:4). Whether we interpret the hosts of heaven as the army of angels and all the heavenly hosts of which Daniel speaks: Thousands of thousands ministered to Him, and ten thousand times ten thousand stood before Him (Dan. VII, 10). Hence the Lord of hosts is called, which in our language is called the Lord of armies and forces, or powers. He brings forth his host according to the number of the heavens: so that the sun, and the moon, and the other stars, which Abraham could not number, are numbered by Him, and serve the assigned function (Gen. XV): while the same course of the heavens is completed by the sun in one year, by the morning star and the evening star in two years, by the moon in each month, and all the stars follow their appointed times, and some of them are called wandering, and we see their movements with our eyes, not with our minds, nor do we understand them as much as we marvel at them. For the magnitude of God's strength makes all things serve in its own order. Whether according to the Seventy, by the multitude of his glory and the power of his virtue, nothing can escape him; but he knows all the ways, plans, and courses of the Creator by his majesty.
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Summary
Isaiah 40:24 powerfully declares God's absolute sovereignty over all earthly powers, illustrating their utter transience and fragility in stark contrast to His eternal might. Through vivid agricultural and meteorological imagery, the verse portrays human rulers and their established systems as easily uprooted, withered, and scattered by a mere breath of divine judgment, emphasizing that their perceived strength is nothing before the irresistible will of the Creator.
Context
Literary Context
Isaiah 40 marks a significant turning point in the book, initiating the "Book of Consolation" (chapters 40-66). Following a message of comfort and the coming glory of the Lord in Isaiah 40:1-11, the prophet shifts to an extended discourse on God's incomparable greatness as Creator and Sustainer of the universe. Verses Isaiah 40:12-26 specifically highlight God's unmatched power and wisdom, contrasting it with the weakness and foolishness of idols and human rulers. Within this section, verses Isaiah 40:21-23 explicitly state that God "brings princes to nothing" and "makes the judges of the earth as vanity." Verse 24 then serves as a potent illustration of how this divine dismantling occurs, using a series of agricultural metaphors to underscore the swiftness and effortlessness with which God can remove seemingly powerful human authorities.
Historical & Cultural Context
This portion of Isaiah is addressed to a people facing or enduring the trauma of the Babylonian exile, a period when the mighty Babylonian Empire seemed invincible. The Israelites would have felt utterly powerless against such a dominant force, leading to questions about God's faithfulness and ability to deliver. In this context, Isaiah's message of God's supreme sovereignty over all nations, including Babylon, would have been profoundly comforting and challenging. The imagery of planting, sowing, and rooting would have resonated deeply with an agrarian society, where the stability and productivity of crops were vital. The concept of a "whirlwind" was a familiar natural phenomenon, often associated with divine power or judgment in the ancient Near East, as seen in passages like Job 38:1. The comparison of rulers to "stubble" would have been particularly impactful, as stubble was the worthless, dry residue left after harvest, easily scattered or burned, symbolizing utter insignificance and easy disposal.
Key Themes
The primary theme is God's Supreme Sovereignty, emphasizing that the Creator is the ultimate authority, effortlessly dismantling human structures and powers. Earthly rulers, despite their perceived strength, are utterly dependent on God's allowance and can be removed at His will, as also declared in Daniel 2:21. Closely related is the Transience of Human Power, where the imagery of not being "planted," "sown," or "taking root" signifies a profound lack of stability, permanence, and true foundation for human authority. Unlike God's everlasting kingdom, human empires and leaders are temporary and fragile, echoing the sentiment in Psalm 103:15-16. Finally, the verse highlights Divine Judgment and Swiftness, as God's actions of "blowing upon them" and the "whirlwind" taking them away underscore the speed and decisiveness of divine intervention. What appears strong can be rendered powerless in an instant, demonstrating God's irresistible will and power to execute His purposes, as seen in Psalm 33:10-11.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to strike in" or "fix," specifically "to plant." In this context, the negation "shall not be planted" emphasizes the complete absence of any stable beginning or secure establishment for these earthly powers, implying they lack true foundation or divine sanction for permanence.
A primitive root meaning "to dry up" (as water) or "wither" (as herbage). It conveys the idea of losing vitality, shriveling, and becoming lifeless. When God blows upon them, these seemingly vibrant powers immediately lose all strength and vitality, becoming dried up and useless, signifying their inherent fragility.
This term refers to a hurricane, storm, or tempest. In biblical literature, a whirlwind is often a powerful, destructive manifestation of God's presence, judgment, or irresistible force. Its appearance signifies a sudden, violent, and complete removal, leaving no trace behind, underscoring the finality of divine judgment.
Verse Breakdown
"Yea, they shall not be planted; yea, they shall not be sown:"
This double negation emphasizes the complete lack of a beginning or establishment for these earthly powers. They are not even given the chance to be set in place or to begin growing, signifying their utter insignificance and impermanence before God. This highlights that their existence and perceived stability are entirely contingent and fleeting.
"yea, their stock shall not take root in the earth:"
This clause further reinforces the idea of impermanence and lack of true foundation. Even if they were to begin, their "stock" (Hebrew: H1503, gezaʻ), representing their core or foundation, would not penetrate the "earth" (Hebrew: H776, ʼerets) to establish a deep, lasting, or self-sustaining hold. Their power is superficial and easily dislodged.
"and he shall also blow upon them, and they shall wither,"
This describes the swift and effortless divine action. A mere "blow" (Hebrew: H5398, nâshaph), like a breath or puff, from God is enough to cause them to "wither" (Hebrew: H3001, yâbêsh), losing all vitality, strength, and life. This highlights the immense, overwhelming power of God contrasted with the extreme fragility of human might.
"and the whirlwind shall take them away as stubble."
The final, decisive act of judgment. A powerful "whirlwind" (Hebrew: H5591, çaʻar), a symbol of irresistible divine force, "takes away" (Hebrew: H5375, nâsâʼ, to lift or carry away) these withered powers. The comparison to "stubble" (Hebrew: H7179, qash), the dry, worthless residue of harvested grain, underscores their utter worthlessness and the ease with which they are scattered and removed, leaving no trace or significance behind.
Literary Devices
Isaiah 40:24 is rich with Imagery, primarily drawing from the agricultural sphere. The initial images of "planted," "sown," and "take root" evoke the process of growth and establishment, setting up a powerful contrast with the subsequent actions of destruction. The phrase "he shall also blow upon them" employs vivid personification, attributing human-like action (blowing) to God, yet emphasizing the divine scale of this action—a mere breath from God is sufficient for destruction. The comparison of earthly powers to "stubble" is a potent metaphor and simile, highlighting their dryness, worthlessness, and susceptibility to being scattered by wind. The "whirlwind" functions as a symbol of divine judgment and irresistible force, emphasizing the sudden and complete nature of God's intervention. The repeated "yea" at the beginning of each clause serves as a form of repetition or anaphora, building rhetorical force and emphasizing the certainty and inevitability of the declared events. This verse masterfully uses these devices to underscore the fleeting nature of human power versus the enduring, effortless might of God.
Theological and Thematic Connections
Isaiah 40:24 serves as a profound theological statement on God's absolute sovereignty over all creation, particularly over the affairs of nations and human leadership. It reiterates the biblical truth that all earthly authority is derived from and ultimately subject to the divine will. The transient nature of human power, whether political, military, or economic, is starkly contrasted with the eternal, unchangeable power of Yahweh. This truth offers immense comfort to those oppressed by seemingly insurmountable human powers, reminding them that their ultimate hope rests not in human strength or political systems, but in the God who effortlessly dismantles them. Conversely, it serves as a stern warning against human pride and self-exaltation, reminding leaders that their positions are fleeting and their strength illusory before the Almighty. The swiftness of divine judgment depicted here underscores God's active involvement in history, ensuring that His purposes will ultimately prevail and that no human endeavor can thwart His ultimate plan.
Reflection and Application
Isaiah 40:24 provides a powerful lens through which to view the world and our place within it. For the believer, it is a profound source of comfort and reassurance, particularly when facing oppressive systems, unjust authorities, or overwhelming societal pressures. It reminds us that no human power, no matter how entrenched or formidable, possesses ultimate stability or permanence. God's sovereignty is absolute, and His will cannot be thwarted by the machinations of mortals. This should cultivate a deep sense of trust in God's overarching plan and a freedom from anxiety concerning the rise and fall of earthly kingdoms. For those in positions of leadership or influence, the verse serves as a sobering call to humility. It is a stark reminder that all power is delegated, fleeting, and ultimately accountable to the Divine. True wisdom lies not in accumulating power or building lasting legacies for oneself, but in exercising authority with justice, humility, and a recognition of God's supreme reign. Ultimately, this verse encourages us to fix our hope and allegiance on the eternal God, whose kingdom alone endures, rather than on the transient and fragile structures of this world.
Questions for Reflection
FAQ
Who are "they" that shall not be planted or sown?
While not explicitly named, "they" in Isaiah 40:24 refer to the powerful earthly rulers, princes, and judges mentioned in the preceding verses (Isaiah 40:21-23). These are the human authorities and empires that seem formidable and established in the eyes of the world, but are ultimately insignificant and transient in the sight of God. The context of the Book of Consolation, written during or anticipating the Babylonian exile, strongly suggests that these "they" would have included the oppressive Babylonian Empire and any other nations or leaders who stood in opposition to God's people or His divine plan.
What does the comparison to "stubble" signify?
The comparison to "stubble" (Hebrew: qash) is highly significant. Stubble refers to the dry, worthless stalks and residue left in a field after the grain has been harvested. It is easily scattered by the wind, consumed by fire, or simply discarded. In the biblical context, "stubble" is a powerful metaphor for utter worthlessness, fragility, and ease of destruction. When God "takes them away as stubble," it signifies that these powerful human entities are not merely defeated, but are rendered utterly insignificant, without substance, and are effortlessly swept away, leaving no lasting trace or impact. This emphasizes the complete and decisive nature of divine judgment.
Christ-Centered Fulfillment
Isaiah 40:24, with its powerful declaration of God's sovereignty over transient earthly powers, finds its ultimate fulfillment in the person and work of Jesus Christ. While the Old Testament prophets foretold a God who would dismantle human empires, the New Testament reveals that this divine authority is fully vested in Christ. He is the one through whom "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together" (Colossians 1:16-17). The "blowing" and "whirlwind" of divine judgment against earthly powers are ultimately realized in Christ's kingdom, which is "not of this world" (John 18:36) and will never be overthrown. The kings of the earth, who are as stubble before God, will one day bow before Jesus, for "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Christ is the true and eternal King, the one who "has on his robe and on his thigh a name written, King of kings and Lord of lords" (Revelation 19:16). Thus, the transient nature of human power highlighted in Isaiah 40:24 points forward to the everlasting reign of Christ, whose kingdom alone is planted, sown, and rooted eternally.