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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.
God is one thing, and what belongs to God is another thing.… How will you employ in a comparison with God an object as your example, [such as a king] which fails in all the purposes that belong to a comparison? Why, when supreme power among kings cannot evidently be varied but only unique and singular, is an exception made in the case of him (of all others) who is King of kings, and (from the exceeding greatness of his power and the subjection of all other ranks to him) the very summit, as it were, of dominion?
(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.
To him who has performed works, to him who has accomplished these works and who continually goes on performing them, to whom do you compare him? What mark of respect do you offer to him that is worthy of him?
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SUMMARY
Isaiah 40:25 presents a profound rhetorical question from the Lord, challenging humanity to identify anything in creation that could possibly compare to or be considered equal with Him. This verse serves as a powerful declaration of God's absolute uniqueness, unparalleled sovereignty, and transcendent holiness, asserting His supreme position above all earthly powers, idols, and human understanding. It underscores the futility of attempting to reduce the Creator of the cosmos to any created likeness, demanding exclusive worship and trust in His singular majesty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 40:25 is rich in literary devices that amplify its theological message and engage the audience profoundly. The most prominent is the Rhetorical Question, which is not intended to elicit an answer but to provoke deep reflection and underscore an undeniable truth—that no one and nothing can be likened to or be equal with God. This device powerfully engages the audience, forcing them to confront the futility and absurdity of such a comparison. The verse also employs Divine Monologue, as God Himself is the speaker, lending ultimate authority and weight to the declaration. This direct address creates a sense of intimacy and immediacy, as the Creator directly challenges His creation. Furthermore, the use of the title "the Holy One" functions as a powerful form of Appellation or Epithet, serving as a concise and potent descriptor that encapsulates God's essential nature of transcendence, purity, and absolute distinctness, thereby reinforcing the very incomparability the verse proclaims.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 40:25 stands as a foundational declaration of biblical monotheism, asserting God's absolute uniqueness and transcendence. It establishes that the Creator is utterly distinct from His creation, possessing attributes that are incommunicable and incomparable to any created being or human construct. This truth forms the bedrock of true worship, demanding exclusive devotion to the One who has no peer or rival. The verse refutes any form of idolatry, whether overt (worshipping physical images) or subtle (placing trust or ultimate value in anything other than God). It calls humanity to acknowledge God's inherent majesty and infinite power, reminding us that His ways and thoughts are infinitely higher than our own, as articulated later in Isaiah. This profound truth provides immense comfort to believers, assuring them that their God is sovereign over all circumstances, even the most daunting, and that His power is limitless.
REFLECTION AND APPLICATION
Isaiah 40:25 calls us to a profound posture of awe, humility, and unwavering trust before the incomparable God. In a world constantly vying for our attention, loyalty, and worship, this verse serves as a crucial anchor, redirecting our gaze to the One who truly deserves it all. It challenges us to examine our lives for "modern idols"—anything we elevate to a place of ultimate trust, security, or identity that rightfully belongs to God alone. This could manifest as an overreliance on wealth, career success, human relationships, self-image, political ideologies, or even intellectual pursuits. Recognizing God's absolute uniqueness frees us from the futility of chasing after lesser gods and empowers us to trust in His limitless power and wisdom, especially when our circumstances seem overwhelming or beyond our control. His incomparability means His promises are unwavering, His love is unfathomable, and His ability to sustain, deliver, and bring about His purposes is beyond question. This truth should inspire deep worship, unwavering faith, and a life lived in humble submission to His sovereign and perfect will.
Questions for Reflection
FAQ
Why is God's question in Isaiah 40:25 rhetorical?
Answer: God's question—"To whom then will ye liken me, or shall I be equal?"—is rhetorical because there is no conceivable answer. It is not posed to elicit information, but to underscore an undeniable truth: God is utterly unique and incomparable, standing in a category of His own. The preceding verses in Isaiah 40 describe His cosmic power as Creator and Sustainer, who measures the waters in the hollow of His hand and holds the dust of the earth in a balance. This grand depiction makes any comparison to created beings, human rulers, or idols utterly absurd. The question forces the audience to confront the futility of idolatry and to acknowledge His singular, supreme nature, serving as a powerful declaration of His transcendence and omnipotence.
What is the significance of God being called "the Holy One" in this verse?
Answer: The title "the Holy One" (Hebrew: qâdôwsh) is highly significant and frequently used in the book of Isaiah, appearing 26 times, more than in any other prophetic book. It emphasizes God's absolute moral purity, His transcendence, and His sacred separateness from all creation and sin. When God identifies Himself as "the Holy One" in Isaiah 40:25, it reinforces the very point of His incomparability. His holiness is the essence of His distinctness; He is set apart not only in power and wisdom but also in His perfect, unblemished character. This title underscores that He is inherently worthy of exclusive worship and cannot be defiled or diminished by comparison to anything finite, imperfect, or sinful.
How does Isaiah 40:25 apply to believers today, particularly in a modern context?
Answer: Isaiah 40:25 remains profoundly relevant for believers today, serving as a timeless call to exclusive devotion to God. In a world saturated with distractions and competing allegiances, it calls us to critically examine what we truly worship or place our ultimate trust in. Modern "idols" may not be physical statues, but can include wealth, career, relationships, self-image, social media validation, political ideologies, or even intellectual achievements. This verse reminds us that anything that takes God's rightful place in our hearts or minds becomes a "likeness" or "equal" that diminishes His glory and our true peace. It challenges us to maintain a posture of awe and reverence for the God who is truly incomparable, finding our ultimate security, identity, and purpose in Him alone. It also provides immense comfort, assuring us that the God we serve is sovereign over all circumstances, as He is the Creator of the ends of the earth who does not faint or grow weary.
CHRIST-CENTERED FULFILLMENT
While Isaiah 40:25 powerfully declares the Father's absolute incomparability, it finds its ultimate Christ-centered fulfillment in the person of Jesus Christ, who is the very image of the invisible God. The New Testament reveals that Jesus is not merely "like" God, but is God incarnate, sharing the Father's divine essence and incomparable nature. He is the radiance of God's glory and the exact imprint of His nature, through whom all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. In Jesus, the Word who was with God and was God, the "Holy One" of Israel who cannot be likened to anything, steps into human history without compromising His deity. Therefore, when we look to Jesus, we are not looking at a mere comparison or an equal, but at the very manifestation of the incomparable God, making Him the sole object of our worship and the unique means of salvation, for there is no other name under heaven given among men by which we must be saved. His life, death, and resurrection perfectly demonstrate the power and holiness of the incomparable God.