Isaiah 40:25
To whom then will you liken me, or shall I be equal? said the Holy One.
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Isaiah 40:25-26. To whom then will ye liken me — He repeats what he said Isaiah 40:18, that he might oblige them to the more serious and frequent consideration of the absurdity of idolatry. Lift up your eyes on high — To the high and starry heaven, as appears from the following words. Who created these things — Which you see on high? The host of heaven, as it follows. That bringeth out their host — That at first brought them out of nothing, and from day to day brings them forth, making them to rise and set in their appointed times; by number — As a general brings forth his army into the field, and there musters them. He calleth them all by names — As a master calleth all the members of his family. For that he is strong — Which work is a certain and evident proof of God’s infinite power; not one faileth — Either to appear when he calls them, or to do the work to which he sends them.40:18-26 Whatever we esteem or love, fear or hope in, more than God, that creature we make equal with God, though we do not make images or worship them. He that is so poor, that he has scarcely a sacrifice to offer, yet will not be without a god of his own. They spared no cost upon their idols; we grudge what is spent in the service of our God. To prove the greatness of God, the prophet appeals to all ages and nations. Those who are ignorant of this, are willingly ignorant. God has the command of all creatures, and of all created things. The prophet directs us to use our reason as well as our senses; to consider who created the hosts of heaven, and to pay our homage to Him. Not one fails to fulfil his will. And let us not forget, that He spake all the promises, and engaged to perform them.To whom then will ye liken me? - (See Isaiah 40:18) The prophet having thus set forth the majesty and glory of God, asks now with great emphasis, what could be an adequate and proper representation of such a God. And if God was such a Being, how great was the folly of idolatry, and how vain all their confidence in the gods which their own hands had made. 25. (Compare Isa 40:18). He repeateth what he said Isaiah 40:18, that he might oblige them to the more serious and frequent consideration of the absurdity of the idolatry. To whom then will ye liken me, or shall I be equal, saith the Holy One? Or be upon a level with? since the greatest of men on earth are brought to nothing by him, and are no more: this is repeated from Isaiah 40:18 and supported with fresh strength of argument, to show that there is nothing whatever, that is a fit likeness and similitude, by which to represent the Lord. To whom then will ye liken me, or shall I be equal? saith the Holy One.
25. To whom then] Exactly as in Isaiah 40:18, and following a similar idea.

or shall I be equal?] Or, as R.V., “that I should be equal to him?”

the Holy One] Qâdôsh, without the art., almost like a proper name. So Job 6:10; Habakkuk 3:3, and perhaps Psalm 22:3.Verse 25. - To whom then, etc.? This is a summary, to conclude the section (vers. 19-24), as ver. 18 concludes the preceding one. If God is paramount over idols (vers. 19, 20) and over nature (ver. 22) and over humanity (vers. 23, 24), to whom can he be likened? Is he not altogether unique and incomparable? Saith the Holy One (comp. Isaiah 57:15). Isaiah's special designation of God, at once pregnant and almost peculiar (see the comment on ch. 1:4), is "the Holy One of Israel." This is, here and in Isaiah 57:15, abbreviated. Least of all can an idol bear comparison with Him. "The idol, when the smith has cast it, the melter plates it with gold, and melteth silver chains for it." The object (happesel, the idol), which is here placed first as the theme in the accusative (lit. the image hewn out), denotes in this instance an idol generally. חרשׁ is as comprehensive as faber. בּזּהב רקּע signifies here to cover over with a זהב רקּע (laminâ auri), the verb being used in a denominative sense, and not in its primary meaning. As we must assume, according to Isaiah 40:20, that the prophet intends to carry us into the midst of the process of manufacturing the idol, the paratactic expression is to be pointed as above, viz., "after the (a) smith has cast it (compare Arab. nasik, a piece of cast metal), the (a) melter (goldsmith) covers it with gold plate;" and tsōrēph, which is palindromically repeated, according to Isaiah's custom, is not the third pers. poel (on the poel of strong stems, see at Job 9:15 and Psalm 109:10), but a participle, equivalent to הוּא צורף (as in Isaiah 29:8, which see; and also, according to the accents, Isaiah 33:5), "and he melteth chains of silver," viz., to fasten the image.
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