To whom then will you liken God? Or what likeness will you compare to him?
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To whom then will you liken God? Or what likeness will you compare to him?
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To whom then will ye liken God? or what likeness will ye compare unto him?
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To whom then will ye liken God? Or what likeness will ye compare unto Him?
Cross-references (20)
Passages linked to Isaiah 40:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 46:5 “To whom will you compare me, and consider my equal, and compare me, as if we were the same?
- 1 Samuel 2:2 There is no one as holy as Yahweh, for there is no one besides you, nor is there any rock like our God.
- Isaiah 40:25 “To whom then will you liken me? Who is my equal?” says the Holy One.
- Exodus 15:11 Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?
- Acts 17:29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and design of man.
- Psalms 89:6 For who in the skies can be compared to Yahweh? Who among the sons of the heavenly beings is like Yahweh,
- Jeremiah 10:6 There is no one like you, Yahweh. You are great, and your name is great in might.
- Exodus 8:10 Pharaoh said, “Tomorrow.” Moses said, “Let it be according to your word, that you may know that there is no one like Yahweh our God.
- Job 40:9 Or do you have an arm like God? Can you thunder with a voice like him?
- Micah 7:18 Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness.
- Exodus 9:14 For this time I will send all my plagues against your heart, against your officials, and against your people; that you may know that there is no one like me in all the earth.
- Psalms 89:8 Yahweh, God of Armies, who is a mighty one, like you? Yah, your faithfulness is around you.
- Exodus 20:4 “You shall not make for yourselves an idol, nor any image of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth:
- Deuteronomy 33:26 “There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies.
- Psalms 86:8-10 There is no one like you among the gods, Lord, nor any deeds like your deeds. All nations you have made will come and worship before you, Lord. They shall glorify your name. For you are great, and do wondrous things. You are God alone.
- Isaiah 46:9 Remember the former things of old: for I am God, and there is no other. I am God, and there is none like me.
- Psalms 113:5 Who is like Yahweh, our God, who has his seat on high,
- Colossians 1:15 He is the image of the invisible God, the firstborn of all creation.
- Hebrews 1:3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high,
- Jeremiah 10:16 The portion of Jacob is not like these; for he is the maker of all things; and Israel is the tribe of his inheritance: Yahweh of Armies is his name.
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Geneva Bible translators 1599 · Public Domain Hereby he armeth them against the idolatry, wherewith they…
Hereby he armeth them against the idolatry, wherewith they should be tempted in Babylon.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 40:18 To whom then will ye liken God?…
Isa 40:18 To whom then will ye liken God? or what likeness will ye compare unto him?
Ver. 18. To whom then will ye liken God?] A sin which the Jews were exceeding prone unto, and would be tempted to, when in captivity at Babylon; here therefore they have an antidote provided beforehand. The voice of the gospel is, "Little children, keep yourselves from idols." {1Jn 5:21} {See Trapp on "1Jn 5:21"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This is a proper inference from the foregoing discourse…
This is a proper inference from the foregoing discourse of God’s immense and infinite greatness; from whence he taketh occasion to show both the folly of those that make mean and visible representations of God, as not the Gentiles only, but even some of the Jews did; and the utter inability of men or idols to give any opposition to God in the doing of these great works. And this discourse of the madness of idolaters, prosecuted both here and in the following chapter, was designed by God, as a necessary antidote whereby the Jews might be preserved from the contagion of idolatry, to which God saw they now had strong inclinations, and would have many and great temptations when they were in captivity.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The prophet here reproves those, 1. Who represented God…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain To whom then will ye liken God?.... There is…
To whom then will ye liken God?.... There is nothing in the whole creation that can bear any resemblance to him, or he to them; since all nations are as a drop of the bucket, as the small dust of the balance, as nothing, yea, less than nothing, and vanity: "or what likeness will ye compare unto him", (w) order, ordain, and appoint for him? in what rank can he be placed? to what class of beings can he be likened? what similitude can be given of him? what is there that is fit to be named with him, or compared to him? this, with what follows, is mentioned as an antidote to prevent the Jews falling into idolatry in Babylon, where they would be exposed unto it; or rather to prevent Christians in Gospel times from going into the idolatry of the Papists; see Act 17:28.
(w) "et quid similitudinis ponetis ei", Pagninus; "ordinabitis", Montanus; "disponetis", Vatablus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain To whom - This is a proper inference from…
To whom - This is a proper inference from the foregoing discourse of God's infinite greatness; from whence he takes occasion to shew both the folly of those that make mean and visible representations of God, and the utter inability of men or idols to give any opposition to God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Isa 40:18. To whom then will ye liken God?…
Isa 40:18. To whom then will ye liken God? — This is a proper inference from the foregoing discourse of God’s infinite greatness; from whence he takes occasion to show both the folly of those that make mean and visible representations of God, and the utter inability of men or idols to give any opposition to God. And this discourse, concerning the madness of idolaters, prosecuted both here and in the following chapter, was designed by God as a necessary antidote, whereby the Jews might be preserved from the contagion of idolatry, to which God saw they now had strong inclinations, and would have many and great temptations while they were in captivity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain To whom then will ye liken God? - Since…
To whom then will ye liken God? - Since he is so great, what can resemble him? What form can be made like him? The main idea here intended to be conveyed by the prophet evidently is, that God is great and glorious, and worthy of the confidence of his people. This idea he illustrates by a reference to the attempts which had been made to make a representation of him, and by showing how vain those efforts were. He therefore states the mode in which the images of idols were usually formed, and shows how absurd it was to suppose that they could be any real representation of the true God. It is possible that this was composed in the time of Manasseh, when idolatry prevailed to a great extent in Judah, and that the prophet intended in this manner incidentally to show the folly and absurdity of it.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Image. Catholics never pretend to represent the Deity, when…
Image. Catholics never pretend to represent the Deity, when they depict the Father as a venerable old man, &c. The do not adore pictures, as our adversaries would insinuate. If we were disposed to cavil, we might bring the same charge against them. For a few weeks ago, "a beautiful altar-piece, painted and presented by the lady of major general Cheney, was put in Horn-sea church, representing Christ blessing the bread and wine." But Protestants can confine such things to their proper use, and Catholic must adore them. (Haydock) --- "Such things the Jew, Apella, may believe: not I." (Horace)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Which of the heathen idols, then, is to be…
Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as BARNES thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see Kg2 23:26-27).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 18, 19. To whom… will ye liken God —…
18, 19. To whom… will ye liken God — The conclusion is, the impossibility of adequately conceiving Jehovah’s greatness and exaltation. Likeness of him to any thing is beyond any human conception. Hence image representation is a thing in the highest degree absurd. An image! an image of metal! (not wooden as yet, and so cut and carved, as the idea is in English!) the smith casts it; the melter plates it with gold, and forms silver chains for it — a process picture, with the describer as spectator; — this thing to be a likeness of the incomprehensible God! So much for the metal image.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18–20. “To whom will ye liken God?” This question…
18–20. “To whom will ye liken God?” This question introduces the second distinct theme of the argument, the folly of idolatry. Although the prophet has in his mind the difficulties of Jews impressed by the fascinations of idolatry, his words are addressed not to them directly, but to men in general. The error he exposes is not the worshipping of Jehovah by images, but the universal error of thinking that the Deity (’çl) can be represented by the works of human hands. His point of view is that of Paul’s speech to the Athenians: “we ought not to think that the Godhead is like unto gold or silver or stone, graven by art and device of man” (Act_17:29). In order to see how absurd this is, one has but to observe how the images are manufactured; and the various processes are described with an unmistakeable irony. After Isa_40:19 Duhm and Cheyne (following out a hint of Lagarde’s) insert Isa_40:6-7 of the next chapter. The description would then fall into two unequal parts; first, the construction of a metal idol (Isa_40:19, Isa_41:6-7), and second, that of a wooden idol (Isa_40:20); each ending naturally with the fastening of the image to its pedestal.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) To whom then will ye liken God .…
(18) To whom then will ye liken God . . .—The thought of the infinity of God leads, as in St. Paul’s reasoning (Act_17:24-29), to the great primary argument against the folly of idolatry. It is characteristic, partly of the two men individually, partly of the systems under which they lived, that while the tone of Isaiah is sarcastic and declamatory, that of St Paul is pitying, and as with indulgent allowance for the “times of ignorance.” We must remember, of course, that the Apostle speaks to those who had known nothing better than the worship of their fathers, the prophet to those who were tempted to fall into the worship of the heathen from a purer faith.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Is more the complement of what precedes than the…
Is more the complement of what precedes than the introduction to what follows (comp. ver. 25). If God be all that has been said of him in vers. 12-17, must he not be wholly unique and incomparable? Then, out of this, the thought arises of the strange, the poor, the mean "likenesses" of God, which men have in their folly set up in various times and places. It has been said that Israel in captivity did not need to be warned against idolatry, of the inclination to which the Captivity is supposed at once to have cured them (Urwick, "Servant of Jehovah," p. 15). But there is no evidence of this. Rather, considering the few that returned, and the many that remained behind (Joseph., "Ant Jud:," 11:1), we may conclude that a large number adopted the customs, religion, and general mode of life of their masters.
Vers. 18-26. The degradation of the Divine.
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The holy indignation of the prophet is aroused as he sees the Godhead so pitifully presented to the mind, so shamefully represented to the eyes of men. He has in view the power and majesty of the Supreme One, and places in contrast the creatures of human imagination, the fabrications of the human hand. We have the degradation of the Divine
I AS IT APPEARED TO THE HEBREW PROPHET. He beheld:
1. The power and the majesty of God, shown in
(1) his immeasurable exaltation above all his creatures (ver. 22);
(2) the perfect ease with which he formed the most wonderful objects in creation (ver. 22);
(3) the absolute control he exercises over the mightiest of the children of men (vers. 23, 24);
(4) the knowledge and wisdom he displays in ordering the physical universe (ver. 26).
2. The utter folly of the heathen in their way of presenting Deity to their minds; attempting to fashion an image which should bear no resemblance to the Lord (vers. 18-20), as if anything that the hand of man can fashion could bear the smallest resemblance to, or be in any way fitted to suggest the idea of, the Majesty of heaven; the practical and the common issue of such idolatry being the actual acceptance of the graven image as constituting the very object of worship. We may regard the degradation of the Divine
II AS IT APPEARS TO US IN OUR OWN TIME.
1. We have the true thought of God, as revealed to us by Jesus Christ that of a Divine Father conferring on us our being and our powers, visiting us with constant loving-kindnesses, divinely interested in our highest wellbeing, interposing to restore us to his love and his likeness, giving his own Son to redeem us and his own Spirit to renew us, disciplining us with fatherly care, and rejoicing in our filial affection and obedience with parental joy.
2. We have the degraded thought of God which men still entertain.
(1) The fetish of the heathen world: a being, ordinarily represented by an idol, whose malignant hostility is deprecated and averted by gifts and self-inflicted penalties.
(2) The fiction of the philosopher: an impersonal power, an abstraction or generalization, an ideal humanity, etc. something in which a few trained intellects may rest, but which no human heart can trust or love, and no human soul strive to resemble.
(3) The god of the ungodly: no being accepted by the mind but banished by the heart, unrecognized by the conscience, neglected in the life. This last is the guiltiest degradation of the Divine; for "this is the condemnation, that light is come," etc., and "He that knoweth his Lord"s will and doeth it not shall be beaten with many stripes. C.
Wanted, a likeness for God.
"What similitude can ye place beside him?" This and similar appeals in the later portion of Isaiah bear directly upon the idolatries with which Israel was surrounded in Babylon, and exerted a most important influence on the delivery of Israel, once and for ever, from idolatrous sentiments and sympathies. Isaiah"s plea is, "How should the image-deities of idolatrous Babylon be compared to the almighty and unsearchable God of Israel?" The incomparableness and uniqueness of God are in the prophet"s mind; and his plea may be compared with the argument of the Apostle Paul at Athens. (Act_17:29, "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man"s device The Babylonian gods were also the gods of Assyria, and they were, for the most part, of Accadian or pre-Semitic origin. "The Babylonian lived in perpetual dread of the evil spirits which thronged about him; almost every moment had its religious ceremony, almost every action its religious complement. In Babylon we find the remains of scarcely any great buildings except temples." During the Captivity, God"s people were closely associated with a most elaborate idolatrous system, and the appeal is therefore most effective. "Look around you. Notice all the forms in which deity is represented. See all the thought-figures of God which men can fashion, and say, is there any one of them to which you can liken your God?" We may let the appeal take its widest forms.
I CAN YOU FIND A LIKENESS FOR GOD IN HIS CREATION? His works are a revelation of himself, but no one of them is a picture of his form. They are no more like him than the machine which a man makes is like the man. The machine reveals the man, tells us of his skill, his thought, his patience. And so God"s handiwork reveals the attributes of God; but if men try to find a likeness for God in the material creation, they will do, as the Egyptians did begin with the sun and end with the slimy reptiles of the Nile-banks.
II CAN YOU FIND A LIKENESS FOR GOD IN MAN"S CREATIONS? They may vary, from the mere upright block rudely carved to represent a face, to the splendid Jupiter fashioned by the highest genius of the Greek. Art may paint exquisitely; but no brush, no chisel, no graving tool, in civilized or uncivilized lands, ever fashioned anything worthy to be likened to God. Illustrate from the unsatisfactoriness of the best faces of the manifested God Christ Jesus; and by the painfulness of all attempts to paint God the Father.
III CAN YOU FIND A LIKENESS FOR GOD IN MAN"S MENTAL CREATIONS? For he thinks figures of God, when he does not make statues. Philosophy has its conceptions, and now men say law is such a name as may henceforth stand for God. But the images of men"s thoughts are no better than the idols of men"s hands. Thus we are brought to face the question How can God be known? The answer is this He cannot be known in himself; but he can be known in his relations to us, and that is the knowledge wherein is "eternal life. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain To whom then will ye liken God?
Isa_40:18
To whom then will ye liken God?
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The Trinity
I. THE CARNAL NOTIONS MEN ARE APT TO ENTERTAIN OF GOD.
1. We find that the knowledge of the true God soon faded from the minds of Noahs descendants. That patriarch had been favoured with a clear revelation; and he had offered a pure worship. But even among his sons depravity began to manifest itself. And in a generation or two very gross ideas prevailed. Men were not satisfied with the fact of a Being, pure and spiritual, dwelling in the highest heaven, apart from the mortal eye. And they chose to represent Him by sensible figures. Some practices of this kind are described in Isa_40:19-20.
2. We find the same temper at work in the Jews. They, too, imitated the heathen in desiring idols, gods whom they might see. They were continually prone to let their carnal reasonings interfere with their reception of the Divine Word.
3. We may trace similar consequences even down to our times. There have been men, of great natural parts too, who, because they never witnessed a miracle, have boldly denied that miracles were ever performed. He who will credit nothing that is not apparent to his senses, cripples himself with the most enervating chains. He who does not allow that the Deity is incomprehensible, is in truth the most irrational of reasoners: for he would make out that this vast universe was created and is upheld and governed by one whose mind he, a puny worm of the dust, is able to comprehend. And he that would reject the truth of the Trinity because it is higher than his thoughts, would compare the likeness of God to a finite creature. It is not intended to say that Scripture asserts or that the Church maintains anything that is contrary to reason. We are every day obliged to admit as truths things, the reasons of which we are unable to explain or account for; and no one imagines that this is irrational. Why should it appear so in spiritual things?
II. THERE IS THUS A WHOLESOME TRIAL OF OUR FAITH. God might, had He so pleased, have revealed His will so plainly that men could no more be ignorant of it than they can of the fact that the sun is shining in the heavens. To take the case of our blessed Saviour, He might have been shown openly to the world, and have been pointed out so evidently as the One of whom Moses and the prophets wrote, that none even of the Pharisees or the Sadducees could have denied it. Or, take the fact of His resurrection. It might have been performed before multitudinous witnesses, and Christ might again have lived openly as He did before His death, teaching and preaching. But where, in such a case, would have been the trial of faith?
The whole system of Gods dealings would have been changed; and we should have walked by sight and not by faith. In regard to providential circumstances it might have been the same. God might have disclosed to Abraham His purpose of providing a ram for a sacrifice instead of Isaac. Had Shadrach, Meshach, and Abednego learned at once that the fire would not kindle upon them, different indeed would their emotions have been; but what trial would there then have been of faith! Gods dealings are secret, because He would prove men, and make evident what is in their hearts. In no other way, it is clear, could the graces of humility and trust, of patience and faith and hope and long-suffering, of self-denial and spiritual-mindedness, be wrought out. And so with regard to the revelation of doctrines. The Scripture gives us this most remarkable announcement 1Pe_2:6-8). It is thus that God severs the precious from the vile: it is for this reason that He has allowed difficulties in His sacred Word, at which the worldly and the self-sufficient are offended; while they who with a humble spirit wait patiently upon Him, and meekly seek His guidance, are admitted into the secret place of the Most High. It is not that God throws difficulties into mens ways or delights to perplex them, but that in pursuing His great plan of moral government He does find it needful to train and lead onward by degrees, thus letting it be seen who will be teachable scholars in His school, and who rebelliously refuse His gracious lessons. There is a point, too, which must not be lost sight of. The revelation of the Gospel, such as we find it, is of expanding character. As ages roll on, more and more light beams upon it; and thus the Bible is seen to be the book not of untutored nations only, but of those farthest advanced in civilisation; not merely of the world in its infancy, but of the world come to matured age. Other books are soon exhausted. But in all those things to which I have adverted, there is spiritual food for the humble mind. The full development of Gods mysteries must patiently be waited for. Herein are some of the good things which He has prepared for those that love Him. Concluding reflections--
1. There is an unfair use made of human language by those who reject the doctrine of the Trinity. Language is always imperfect; more especially so when, by terms taken from human things, it is used to describe those that are Divine.
2. But, after all, the best knowledge is a practical knowledge. And this we should strive to attain, especially in respect to such deep things of God. No one will stumble at the doctrine of the Trinity, who, enlightened and quickened by the Spirit, comes to the Father by the Son. Vain speculations will be cast aside as we become acquainted with what each blessed person in the Godhead has done, and is doing, for us. In this way seek to know the Triune God. The Fathers love, the grace of the Lord Jesus Christ, and the fellowship of the Holy Ghost, experimentally known, will be sure to be the Christians stable foundation and his richest joy. (J. Ayre, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain (For Trinity Sunday.)
GOD INCOMPARABLE
(For Trinity Sunday.)
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Isa_40:18. To whom then will ye liken God? &c.
The extreme point which has ever been reached by objectors to the doctrine of the Trinity is the point of incomprehensibleness, not the point of impossibility. The doctrine, though incomprehensible as to the manner, can never be proved impossible as to the fact (H. E. I. 4811–4814). The same may be said of the Deity, or any of His attributes, e.g., Eternity, Omnipresence. Reason is required to submit to Revelation when she cannot comprehend. We might almost say that until truth is beyond (not opposed to) Reason, it does not strictly belong to Revelation (H. E. I. 537, 1087, 2022–2024).
The text is a simple but energetic assertion, couched in the form of a question, of the impossibility of finding any likeness or resemblance to God.
I. The Creator is distinguished from every creature by being self-existent.
1. No way of accounting for the origin of anything except by supposing something which never had an origin. It was an ancient inscription in a heathen temple, “I am whatsoever was, is, or shall be; and who is he that shall draw aside my veil?”
2. The existence of a Creator is a necessary existence. This should prepare us to find God inscrutable. To depict an Archangel, one has but to remodel himself; but how begin to depict God, the Uncreated?
II. Hence the vanity of all attempts to explain or illustrate the Trinity in Unity.
1. If we could produce an exact instance of three in one, we should have no right to point to it as at all parallel with the union in the Godhead (H. E. I. 4816–4821). Man was made in the moral image of his Maker. It is the image of the nature which the text says it is impossible to find. Still some use may be made of illustration.
III. Is it possible that there may be three persons in the Godhead, consistently with that unity which Scripture unreservedly ascribes to the Divine Being?
1. Observe man’s constitution. All confess he is made up of a body and a soul. Apart from seeing this union effected, we might have thought it impossible. It is a union of quite different natures. Why should he not unite two things of the same nature, e.g., two spirits? If with two, then with three; the possibility does not depend upon the number. Thus we admit the incomprehensible, but we disprove the impossible.
2. The foregoing illustration shows no unmindfulness of the truth that we cannot find a likeness to the everlasting God. It shows from what is possible in created being the unreasonableness of pronouncing a certain constitution impossible in the uncreated Being. “Wonderful Being! who has only to tell what He is to make Himself more inscrutable.”
IV. Note the practical character of the doctrine of the Trinity.
1. The whole of Christianity falls to pieces, if you destroy this doctrine. If this doctrine be false, Christ Jesus is nothing more than a man, and the Holy Ghost a creature of quality. That truth cannot be a barren speculation which may not be believed or disbelieved without affecting the Christian character.
2. Reflect upon prayer. Prayer must be prescribed and regulated by the doctrine of the Trinity. It is a false god whom man worships, if he adores Unity in which there is no Trinity. The heathen bows down before a stock or a stone, the Socinian before a Godhead in which there is no Son and no Holy Spirit. Without a Trinity, man must save himself; with a Trinity, he is to be saved through Christ.
3. Our duty. Whilst no likeness can be found to the invisible uncreated God, we are to study conformity to the image of His Son. Resemblance to Christ is the nearest approach to resemblance to God (Col_3:4). See Outline: THE TRINITY IN UNITY, vol. i. pp. 133, 134.—Henry Melvill, B.D.: Sermons, vol. ii. pp. 284–308.
The passage suggests:—
I. That the greatest things in the material world are nothing to God. The ocean, the heaven, the earth (Isa_40:12; Psa_33:8-9).
II. That the greatest minds in the spiritual universe are nothing to Him (Isa_40:13-14). He is uninstructible: the only Being in the universe who is so. He is absolutely original: the only such Being. We talk of original thinkers; such creatures are mere fictions. He being so independent of all minds:—
1. His universe must be regarded as the expression of Himself. No other being had a hand in it (H. E. I. 1491–1497; P. D. 631).
2. His laws are the revelation of Himself. No one counselled Him in His legislation.
3. His conduct is absolutely irresponsible. He is answerable to no one. He alone is irresponsible, and He alone can be trusted with irresponsibility.
III. That the greatest institutions in human society are nothing to Him. Nations are the greatest things in human institutions. Nations, with their monarchs, courts, armies—Babylon, Persia, Greece, Rome—these are great things in history (Isa_40:15). Islands (Isa_40:15-17).
IV. That the greatest productions of human labour are nothing to Him. Perhaps in all ages the highest productions of human genius have been in connection with religion. Religion has had the finest architecture, carvings, sculpture, paintings, &c. But what are they to Him? (Isa_40:18-20).
CONCLUSION.—How great is God! Well might the Moslems cry in their prayers, Allah hûakbar!—“God is great.” “There is,” said an eloquent French preacher, “nothing great but God” (P. D. 1493, 1502, 1508).—David Thomas, D.D.: The Homilist, Editor’s Series, vol. xi. p. 167.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 To whom then will you compare God? To what…
To whom then will you compare God? To what idol will you liken him?
Isaiah uses two similar questions to emphasize that there is no idol that can compare with God. AT: "There is no one to whom you can compare God. There is no idol to which you can liken him." (See: Rhetorical Question and Parallelism)
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you
This is plural and refers to all of God's people. (See: Forms of You)
A craftsman casts it: The goldsmith overlays it with gold and forges silver chains for it
"A skilled worker forms it, another covers it with gold and makes a silver chain for it"
translationWords
God
false god
gold
silver
sacrifice
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 40:18 To whom . . . What image: Earlier…
40:18 To whom . . . What image: Earlier in the book, idolatry was shown to be ridiculous (16:12; 37:16-19). Chapters 40–48 open up a much more extensive argument against idolatry. Idols are symbolic representations of gods and, at times, other religious concepts. Those who worship them don’t recognize the implication that they are man-made trinkets. Idols are powerless (41:7, 22-24; 48:14), give a false sense of security (42:17), delude people (44:20), and lead to severe disappointment (42:17; 45:16, 20). They cannot help those who care for them. In fact, they are so weak that they fall down (40:20; 41:7). In the end, idols compete for God’s glory (42:8) and take away human dignity (44:9; see also 41:21-29). • The Lord, the true God, is incomparable (see 40:25; 46:5; Pss 86:8; 89:6); no one could resemble him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.