Table of Contents
Introduction to Isaiah 40:19-24
As we continue on through chapter 40, Isaiah speaks of the transcendence of God. This means that the Creator is outside of and beyond His creation. He is infinite, eternal, and all-powerful. We note specifically that Isaiah 40:22 speaks of God sitting on the circle of the earth indicating that He is both outside of this world and participates inside this world as well in His interactions with man. The phrase “circle of the earth” can have different meanings depending on the context and the perspective. Mathematically, a circle is a set of points that are equidistant from a fixed center point in a plane. A circle has a circumference, which is the distance around the circle, and a diameter, which is the distance across the circle through the center point. The ratio of the circumference to the diameter of any circle is a constant number, called pi, which is approximately equal to 3.14. The reason this is true is due to simple mathematics and physics. The circumference of the earth is a lot further distance than it is at higher or lower latitudes towards the poles of the earth. Flying around the circumference of the earth is called the “great circle route” when we think about this, drawing a line around the middle of the Earth is the largest because the earth around the equator bulges and is wider than at the north and south poles, due to the rotation of the earth. So despite what flat earth theories say that are out there, the earth is not flat and the curvature of the earth plays a huge part when taking aircraft around the earth and even in navigation of ships in the sea. If one does not take into account the curvature of the earth a naval ship would not arrive at the proper location on the map. So when the airplanes fly north and then south, this is due to the plane taking the shortest route tracing the Earth’s shape and taking the shortest distance due to the Earth’s elongated spherical shape..
Isaiah’s statement that God sits upon the circle of the earth puts to rest the claims that the earth is flat. In addition to this, the Lord God of Israel is not limited by space, time, or matter. There are a number of verses from the Scriptures that speak of the Transcendence of God.
Scripture that Speak of God’s Transcendence
- Tehillim / Psalm 97:9: “For you, O Lord, are most high over all the earth; you are exalted far above all gods.” (כִּֽי־אַתָּ֤ה יְהוָ֗ה עֶלְיֹ֥ון עַל־כָּל־הָאָ֑רֶץ מְאֹ֥ד נַ֝עֲלֵ֗יתָ עַל־כָּל־אֱלֹהִֽים׃)
- 1 Kings 8:27: “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you, how much less this house which I have built!” (כִּ֚י הַֽאֻמְנָ֔ם יֵשֵׁ֥ב אֱלֹהִ֖ים עַל־הָאָ֑רֶץ הִ֠נֵּה הַשָּׁמַ֜יִם וּשְׁמֵ֤י הַשָּׁמַ֨יִם֙ לֹ֣א יְכַלְכְּל֔וּךָ אַ֕ף כִּֽי־הַבַּ֥יִת הַזֶּ֖ה אֲשֶׁ֥ר בָּנִֽיתִי׃)
- Isaiah 40:22: “It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in.” (הַיֹּשֵׁב֙ עַל־ח֣וּג הָאָ֔רֶץ וְיֹשְׁבֶ֖יהָ כַּחֲגָבִ֑ים הַנֹּוטֶ֤ה כַדֹּק֙ שָׁמַ֔יִם וַיִּמְתָּחֵ֥ם כָּאֹ֖הֶל לָשָֽׁבֶת׃)
- Jeremiah 23:24: “Can anyone hide in secret places so that I cannot see him?” declares the Lord. “Do I not fill heaven and earth?” declares the Lord.” (אִם־יִסָּתֵ֨ר אִ֧ישׁ בַּמִּסְתָּרִ֛ים וַאֲנִ֥י לֹֽא־אֶרְאֶ֖נּוּ נְאֻם־יְהוָ֑ה הֲלֹ֨וא אֶת־הַשָּׁמַ֧יִם וְאֶת־הָאָ֛רֶץ אֲנִ֥י מָלֵ֖א נְאֻם־יְהוָֽה׃)
- Acts 17:24: “The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by human hands.” (24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ)
These passages teach us that God is far beyond our comprehension. He is the creator and sustainer of the universe, and He is not limited by anything in His creation. This idea that God is outside of this world and yet He is in the world and sustains the world is a difficult paradox to understand. It is a mystery to us, and we accept these concepts by faith and accept the fact that we are not able to fully understand God and how He is able to do all of these things. We note that being both outside and inside are not mutually exclusive for the Creator God. We note what Isaiah is saying in the verses from Isaiah 40:12-25, Isaiah states that the Lord God Almighty is outside and greater than His creation (Isaiah 40:12-20), He is greater than human history (Isaiah 40:23-24) and how He is the only one who rules over heaven and earth (Isaiah 40:25). The way Isaiah lays out his chapter, he is demonstrating the greatness of God who is involved in all of these things and ultimately is in control of all of these as Paul wrote all things work together for good. (Romans 8:28) We note again why it is foolish to attempt to compare the Lord God to any created thing, and it is here we find the imperative to not attempt to make an image of him from anything that is in the earth, above, or below, etc. (Shemot / Exodus 20:1-6) To make a graven image of God is to be involved in idolatry which is a violation of the first and second commands.
ספר שמות פרק כ
א וַיְדַבֵּר אֱלֹהִים אֵת כָּל-הַדְּבָרִים הָאֵלֶּה לֵאמֹר: ס ב אָנֹכִי יְהוָֹה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים: ג לֹא-יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל-פָּנָי: ד לֹא-תַעֲשֶֹה לְךָ פֶסֶל וְכָל-תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ: ה לֹא-תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָֹה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבֹת עַל-בָּנִים עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים לְשֹֹנְאָי: ו וְעֹשֶֹה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי:
Shemot / Exodus 20:1–6
20:1 And God spake all these words, saying, 20:2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 20:3 Thou shalt have no other gods before me. 20:4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 20:6 And shewing mercy unto thousands of them that love me, and keep my commandments. (KJV)
Graven images are forbidden according to the Torah because the text states explicitly that there is no likeness of God in any of His Creation. Idolatry is the worship of anything other than the one true God, who revealed himself to Israel and the world through his word and his Son, Yeshua the Messiah. Graven images are also an attempt to reduce the God of Israel to a physical form that can be seen and manipulated, which is contrary to his nature as the One who is invisible and sovereign. God is not like anything in creation, and he cannot be represented by any human-made object. To do so is to dishonor him and to distort the truth about who he is and what he has done for us. God alone deserves our worship, love, and obedience, and he wants us to worship him in spirit and in truth. As we continue in the narrative of Isaiah chapter 40, Isaiah speaks of the workman who fashions the graven image.
MSS (Masoretic Text) on Isaiah 40:19-24
ספר ישעיה פרק מ
יט הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף: כ הַמְסֻכָּן תְּרוּמָה עֵץ לֹא-יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ-לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט:
Isaiah 40:19 states, “The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. (הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף)” Isaiah 40:20 “He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. (הַמְסֻכָּן תְּרוּמָה עֵץ לֹא-יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ-לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט)” Isaiah is speaking about the craftsman who fashions idols making them out of silver, gold, stone, and wood. When we consider the word idolatry and the biblical text, the exact number of times that idolatry is mentioned in the Hebrew Bible is not easy to determine, because different translations and definitions of idolatry may vary. A search on the word “idolatry,” some report this word occurs around 50 times in the Hebrew Bible. The Bible Gateway lists 254 instances of the word “idols” in the Hebrew Bible. (https://www.biblegateway.com/) The references to idolatry are found throughout the Scriptures:
References where Idolatry is Forbidden
- Shemot / Exodus 20:3-6: The first and second commandments prohibit having any other gods besides the Lord and making or worshiping any idols. (ג לֹא-יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל-פָּנָי: ד לֹא-תַעֲשֶֹה לְךָ פֶסֶל וְכָל-תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ: ה לֹא-תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָֹה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבֹת עַל-בָּנִים עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים לְשֹֹנְאָי: ו וְעֹשֶֹה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי:)
- Devarim / Deuteronomy 5:7-10: A repetition of the first and second commandments with a warning that idolaters will be punished for generations, but those who love God will be shown mercy. (ז לֹא-יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל-פָּנָי: ח לֹא-תַעֲשֶֹה לְךָ פֶסֶל כָּל-תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ: ט לֹא-תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָֹה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבוֹת עַל-בָּנִים וְעַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים לְשֹֹנְאָי: י וְעֹשֶֹה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָו [מִצְוֹתָי])
- Isaiah 44:9-20: A sarcastic description of how foolish it is to make and worship idols from wood and metal, while ignoring the true God who made everything.
- Jeremiah 10:1-16: A contrast between the living God who created the heavens and the earth and the worthless idols that are made by human hands and cannot speak, move, or do anything.
- 1 Corinthians 10:14-22: A warning to Believers not to participate in idolatry or eat food sacrificed to idols, because it is incompatible with the worship of the Lord God and provokes God to jealousy.
- 1 John 5:21: A final exhortation to Christians to keep themselves from idols and remain faithful to God. (21 Τεκνία,* φυλάξατε ♦⸀ἑαυτὰ ἀπὸ τῶν εἰδώλων.⸆)
One of the Hebrew words that is often translated as “idolatry” or “idols” is תְּרָפִים (teraphim), which means “(a kind of idol) perhaps household idol.” This word appears 15 times in the Hebrew Bible, mostly in the books of Bereshit / Genesis, Judges, 1 Samuel, Hosea, and Zechariah. Another Hebrew word that is related to idolatry is עֲבוֹדָה זָרָה (avodah zarah), which means “foreign worship” or “strange service.” This word appears 6 times in the Hebrew Bible, mostly in the books of Deuteronomy, Isaiah, and Jeremiah. In addition, idolatry is forbidden in Judaism because it is considered a violation of the first and second commandments, which prohibit having any other gods besides the Lord and making or worshiping any graven images. Idolatry is also seen as a betrayal of God, who revealed himself to Israel and the world through his word and his Son (Yeshua). Idolatry is also an attempt to reduce God to a physical form that can be seen and manipulated. We note that this is the ultimate outcome of idol worship, to manipulate their god to do something for them. This is contrary to what the Scriptures state, that God is in control and not man. The Scriptures reveal to us how idolatry also leads to moral corruption and spiritual blindness, as people follow false gods that cannot save them or give them true life. God alone deserves our worship, love, and obedience, and he wants us to worship him in spirit and in truth. (see John 4) To Isaiah, the most absurd thing is to make an image of God. There are three places in the Scripture (Isaiah 41:6–7, 44:9–20, 46:5–7) where Isaiah sarcastically describes the foolishness of making an image of God from the materials of this world. Here in Isaiah 40:19-20, the text uses a poetic structure called parallelism, which means that two or more lines express similar or contrasting ideas using similar or contrasting words. For example, in verse 19, the first line says “The idol (הַפֶּסֶל) a craftsman (חָרָשׁ) casts (נָסַךְ),” and the second line says “And a goldsmith (וְצֹרֵף) overlays, beets out, spreads out (יְרַקְּעֶנּוּ) it with gold (בַּזָּהָב).” The words for idol and goldsmith are contrasted, while the words for craftsman and overlays are similar.
יט הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף: כ הַמְסֻכָּן תְּרוּמָה עֵץ לֹא-יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ-לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט:
One commentary also states the text uses wordplay and alliteration (the repetition of initial consonant sounds of nearby words in a phrase) to create a rhythmic and memorable effect. For example, in verse 20, the word for impoverished (הַמְסֻכָּן) sounds like the word for wood (עֵץ), and the word for chooses (יִבְחָר) sounds like the word for wise (חָכָם). The words for set up (לְהָכִין) and not be moved (לֹא יִמּוֹט) also rhyme with each other. John Oswalt’s commentary writes the following:
“Instead of the normal word order of verb, subject, object, the first clause has object, verb, subject. This throws idol into sudden, bold relief after the questions of v. 18 and reinforces the sense of contrast. The sequence of verb tenses (completed action, perfect nāsak; incompleted action, imperfect yeraqqeʿennû; continuous action, participle ṣôrēp) gives the reader a sense of being a witness to the ongoing process of bringing a god into being from the components of creation. The casting has been made, and now we watch as it is plated with gold and decorated, or perhaps stabilized, with silver chains.” (John N. Oswalt, The Book of Isaiah, Chapters 40–66, The New International Commentary on the Old Testament, Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998, 63–64)
The idea here in Isaiah 40:19-20 is the craftsman is adorning the idol with precious metals. These verses are in contrast to the preceding verses (Isaiah 40:17-18) which speak of the weakness of the nations and of man. Similarly, the idols of man are nothing but wood, stone, and metal, and have no use besides for decoration. Notice something about the way Isaiah 40:19-20 is written, “The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. (הַפֶּסֶל נָסַךְ חָרָשׁ וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ וּרְתֻקוֹת כֶּסֶף צוֹרֵף),” “He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. (הַמְסֻכָּן תְּרוּמָה עֵץ לֹא-יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ-לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט)” Here Isaiah speaks of placing chains and such upon the idol, and of fastening it so that it shall not be moved. The idea he is expressing here is how this idol needs to be fastened in place so that it does not fall over and be destroyed (see the example according to 1 Samuel 5:2-5). The irony of the way that Isaiah speaks about idolatry, is that these things that are so meticulously designed and set up, they cannot be trusted to stand on their own. This illustrates for us how idols cannot be trusted, and how they are nothing but wood and stone that will eventually be destroyed. This stands in contrast to the Almighty Creator God who is eternal, everlasting, and can be trusted!
Isaiah goes on saying the following according to Isaiah 40:21.
ספר ישעיה פרק מ
כא הֲלוֹא תֵדְעוּ הֲלוֹא תִשְׁמָעוּ הֲלוֹא הֻגַּד מֵרֹאשׁ לָכֶם הֲלוֹא הֲבִינֹתֶם מוֹסְדוֹת הָאָרֶץ: כב הַיּשֵׁב עַל-חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת:
Isaiah 40:21 states, “Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? (הֲלוֹא תֵדְעוּ הֲלוֹא תִשְׁמָעוּ הֲלוֹא הֻגַּד מֵרֹאשׁ לָכֶם הֲלוֹא הֲבִינֹתֶם מוֹסְדוֹת הָאָרֶץ)” Isaiah 40:22 “It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: (הַיּשֵׁב עַל-חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת)” We note how these two verses complement each other. Isaiah 40:21-22 is a passage that describes the sovereignty and majesty of God over his creation. It is not directly quoted in the New Testament, but there are some references and allusions to it in some passages. For example, in Acts 17:24, Paul says that God “made the world and everything in it” and that he “does not live in temples built by human hands.” This echoes the idea of Isaiah 40:22 He sits enthroned above the circle of the earth and spreads out the heavens like a tent to live in. In addition to this we read the following in the book of Hebrews 1:10-12.
Hebrews 1:10–12
1:10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 1:11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 1:12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. (KJV καί· σὺ κατʼ ἀρχάς, κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί· αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις, καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται· σὺ δὲ ὁ αὐτὸς εἶ καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν.)
In Hebrews 1:10-12, the author applies Psalm 102:25-27 to the first begotten one, which was wisdom and Torah according to the Rabbinic texts, saying that it was in these that God laid the foundations of the earth and the heavens which are the work of his hands. We note the parallels to who the Messiah is in the rabbinic literature as well, as also being created before the foundation of the world.
Tehillim / Psalm 102:25–27
102:25 Of old hast thou laid the foundation of the earth: And the heavens are the work of thy hands. 102:26 They shall perish, but thou shalt endure: Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed: 102:27 But thou art the same, And thy years shall have no end. (KJV לְ֭פָנִים הָאָ֣רֶץ יָסַ֑דְתָּ וּֽמַעֲשֵׂ֖ה יָדֶ֣יךָ שָׁמָֽיִם׃ הֵ֤מָּה׀ יֹאבֵדוּ֮ וְאַתָּ֪ה תַ֫עֲמֹ֥ד וְ֭כֻלָּם כַּבֶּ֣גֶד יִבְל֑וּ כַּלְּב֖וּשׁ תַּחֲלִיפֵ֣ם וְֽיַחֲלֹֽפוּ׃)
We note what is written in Tehillim / Psalms 102:25-27 reflects the imagery of Isaiah 40:21-22, as well as Isaiah 48:13 and Isaiah 51:13. We note what Isaiah says in Isaiah 40:21 saying, הֲלוֹא תֵדְעוּ הֲלוֹא תִשְׁמָעוּ הֲלוֹא הֻגַּד מֵרֹאשׁ “Have ye not known? have ye not heard? hath it not been told you from the beginning?” Here he is asking and making rhetorical statements about the Word of God! The question is do you believe God’s word or not? These questions are intensified by the Torah commands such as what we read in Devarim / Deuteronomy 28 of actually hearing and obeying the Word of God, and knowing what the Word of God says is also of absolute importance. This is not simply a question of being aware of what God’s word says, but is also about the application to our lives. This word מֵרֹאשׁ is translated “from the beginning” and provides us with the imagery of “from the head” or “at the front” of all of what we know, the creation. So, there are overtones here in these words to listening and refusing to hear, etc. This draws in the context of Isaiah 40:22 about the Lord God and creation. In history men have wrestled with these things, for example Aristotle concluded that there was an “Unmoved Mover” who was the originator of the creation. In modern day evolutionary theory, the big bang is thought to be the origin of the universe, but this still does not address the issue of the origin of the stuff of the big bang. Here Isaiah boldly states that it is the Lord God of Israel, and that there is nothing which is part of the creation, whether gods or humans who can thwart God’s plans.
We also note the wording in Isaiah 40:22 of the circle of the earth. This suggests the earth is round and has no edges. Even with the large amount of scientific and physical evidence for the earth being spherical in shape, there are people who still believe the earth to be flat.
Reasons People Remain Skeptical about a Spherical Earth
- They are skeptical of the authorities and institutions that provide the evidence, such as NASA, governments, scientists, etc. They may think that these sources are lying or hiding something from the public for their own agendas.
- They are influenced by their social and cultural environment, such as their friends, family, online communities, religious beliefs, etc. They may find comfort and support in belonging to a group that shares their worldview.
- They are motivated by their psychological needs, such as curiosity, wonder, empowerment, etc. They may enjoy exploring alternative explanations and challenging the mainstream views. Some people feel empowered by this belief thinking they have some special insight that nobody else does.
- They are biased by their subjective experience, such as their perception, intuition, common sense, etc. They may trust what they see and feel more than what they learn from abstract and complex sources. For example the earth is so massive, that the tangent line appears to be mostly flat at any given point on the surface of the earth.
These are a few reasons why some people still believe the earth is flat, despite the overwhelming scientific evidence that we have today. It is important to understand that people who hold such beliefs are not necessarily stupid or ignorant, but they may have different ways of thinking and evaluating information. However, it is also important to recognize that not all beliefs are equally valid or supported by evidence, and that some beliefs can have negative consequences for oneself and others. We must however be critical thinkers in regard to the amount of evidence that we have concerning the shape of the earth, the weather patterns, how and why airplanes and boats do what they do (the paths they take) due to the spherical Planet we live on. We noted earlier that the earth is not a perfect circle, but an oblate spheroid, which means it is slightly flattened at the poles and bulging at the equator due to the rotation of the earth. Therefore, the earth’s circumference varies depending on how it is measured. Measured around the equator, it is 40,075.017 km (24,901.461 mi). Measured around the poles, the circumference is 40,007.863 km (24,859.734 mi).
According to Isaiah 40:22, God sits above the circle of the earth, and its inhabitants are like grasshoppers. This verse is part of a sequence of passages that describes God’s majesty and power over creation. Again we note the evidence here from the Hebrew bible, the word translated as “circle” in Isaiah 40:22 is חוּג (chug) in Hebrew, which means “a circle, sphere, or arch.” It is used to describe the vault or dome of the heavens (the atmosphere) that seems to arch over the earth. This idea that God sits upon the circle of the earth, implies the greatness of His power. The idea here may also be that men’s egos, their pride, elevate them up very high, even to the mountain tops. Isaiah makes the statement that God’s throne is above this world stressing his otherness. The vantage point from God’s perspective is that the men whose egos are so great look like nothing but grasshoppers and are easy to step upon and destroy. This circle of sky that surrounds the planet, and even the universe that surrounds the earth, this canopy one day will be ripped away as the scriptures state God will roll up the heavens as a scroll and reveal Himself and all His glory! (see Isaiah 51:6, 2 Peter 3:10, Revelation 19:11, 20:11)
Isaiah goes on saying the following according to Isaiah 40:23-24.
ספר ישעיה פרק מ
כג הַנּוֹתֵן רוֹזְנִים לְאָיִן שֹׁפְטֵי אֶרֶץ כַּתֹּהוּ עָשָֹה: כד אַף בַּל-נִטָּעוּ אַף בַּל-זֹרָעוּ אַף בַּל-שֹׁרֵשׁ בָּאָרֶץ גִּזְעָם וְגַם-נָשַׁף בָּהֶם וַיִּבָשׁוּ וּסְעָרָה כַּקַּשׁ תִּשָּׂאֵם:
Isaiah 40:23 states, “That bringeth the princes to nothing; he maketh the judges of the earth as vanity. (הַנּוֹתֵן רוֹזְנִים לְאָיִן שֹׁפְטֵי אֶרֶץ כַּתֹּהוּ עָשָֹה)” Isaiah 40:24 “Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. (אַף בַּל-נִטָּעוּ אַף בַּל-זֹרָעוּ אַף בַּל-שֹׁרֵשׁ בָּאָרֶץ גִּזְעָם וְגַם-נָשַׁף בָּהֶם וַיִּבָשׁוּ וּסְעָרָה כַּקַּשׁ תִּשָּׂאֵם)” We note that here Isaiah speaks to God who sits high above this earth looks down upon the men of this earth and makes judgement against their vanity, and who blows upon them and they wither. This suggests the frailty of man and the great power of God. The NT text does not directly quote Isaiah 40:23-24, but there are some passages that may be related to its theme of God’s sovereignty and judgment over the nations.
The Theme of God’s Sovereignty and Judgment over the Nations
- 1 Corinthians 1:26-29, here Paul reminds the Corinthians that God chose the foolish, weak, lowly, and despised things of the world to shame the wise, strong, noble, and proud. This may echo the idea of Isaiah 40:23-24 that God brings princes to naught and reduces the rulers of this world to nothing.
- James 1:9-11, here James contrasts the lowly brother who boasts in his exaltation and the rich man who boasts in his humiliation. He says that the rich man will fade away like a flower of the field, which is similar to the imagery of Isaiah 40:23-24 that the rulers of this world wither and are swept away like chaff.
- Revelation 18:1-3, here John sees a vision of the fall of Babylon, the great city that ruled over the kings of the earth. He hears a voice from heaven saying that Babylon has become a dwelling place of demons and a haunt of every unclean spirit. This may reflect the prophecy of Isaiah 40:23-24 that God will judge the great people of the world and bring them all to nothing.
The implication of these verses coupled with Isaiah 40:21-24 emphasize that we are to live humble lives before God. The reason being, the God who sits over the earth, the One who stretched out the heavens, it is He who brings rulers to nothing. We note how the word for “princes” is רוֹזְנִ֖ים meaning dignitary in Isaiah 40:23. The word for “nothing” (אַיִן) in verse 23 is also related to the word for “not” (בַל) in verse 24, where it says that the rulers of this world will not be planted, not be sown, and not take root in the earth. This shows the futility and impermanence of their power and authority, which will be blown away by God’s breath and whirlwind. The word for “blow” (נָשַׁף) in verse 24 is used to describe death, and parallels Bereshit / Genesis 2:7 which uses the word neshamah for God breathing life into man. This demonstrates the irony that the breath of God’s mouth can give life or death. This again illustrates how God is the source and sovereign of all life. The word for “whirlwind” (סְעָרָה) in verse 24 is also used in Isaiah 29:6, where it says that God will visit Jerusalem with thunder, earthquake, great noise, storm, and tempest. This shows that God’s judgment is swift and severe, and that no one can escape or resist it. The word for “straw / stubble” (קַשׁ) in verse 24 is also used in Isaiah 5:24, where it says that the people who reject God’s law will be consumed as stubble by fire. (see also Tehillim / Psalms 1:1-12 on chaff) This shows that God’s wrath is fierce and final, and that no one can endure or survive it. These verses stress the power of God over this earth, and Isaiah uses these parallels to draw out the sovereign power of God. Notice how the reference “stubble” and mankind also finds its application to Cyrus’s enemies in Isaiah 41:2 and to Babylon in Isaiah 47:14 (see also Isaiah 5:24 and 33:11). All of these things together reveal to us the God that we serve, the One who is the Creator and Lord over all!
Rabbinic Commentary on Isaiah 40:19-24
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק מ:יט-כד
יט הָא צַלמָא נַגָרָא עָבֵיד וְקֵינָאָה בִדהַב מְחַפֵי לֵיה וְשֵישְלָן דִכסַף קֵינָאָה מְאַחֵיד לֵיה׃ כ אֹורַן בָרֵי אָעָא דְלָא אָחֵיד בֵיה רִקבָא בָחַר נַגָר אוּמָן בָעֵי לֵיה לְאַתקָנָא צֵילַם דְלָא יִצטְלֵי׃ כא הְלָא יְדַעתוּן הְלָא שְמַעתוּן הְלָא אִתחַוַה מִן אַולָא עֹובָד סִדרֵי בְרֵאשִית לְכֹון הְלָא תִסתַכְלוּן לְמִדחַל קֳדָם מַן דִברָא יְסֹודֵי אַרעָא׃ כב דְאַשרִי בִתקֹוף רוּמָא שְכִינַת יְקָרֵיה וְכָל יָתְבֵי אַרעָא חְשִיבִין קֳדָמֹוהִי כְקִמצִין דְמָתַח כִזעֵיר שְמַיָא וּפַרסִינוּן כְמַשכַן יְקָרָא לְבֵית שְכִינתָא׃ כג דְמָסַר שִלטֹונִין לְחוּלשָא דַייָנֵי אַרעָא כְלָמָא עָבֵיד׃ כד אַפִלוּ יִפְשוּן אַפִילוּ יִסגֹון אַפִילוּ יִתרַבֹון בְאַרעָא בְנֵיהֹון וְאַף רוּגזֵיה יְשַלַח בְהֹון וְיִבַהתוּן וּמֵימְרֵיה כְעַלעוּלָא לְקַשָא יְבַדַר יָתְהֹון׃
Targum Jonathan son of Uziel Isaiah 40:19-24
40:19 Behold, the artificer maketh an image, and the goldsmith overlayeth it with gold, and with silver chains the silversmith fasteneth it. 40:20 He cuts a wild ash of the forest, which rottenness will seize; he procures a skilful artist to fix the image, that it be not moved. 40:21 Have ye not known? have ye not heard? hath not the work in the creation been declared unto you in its order from the beginning? Have ye not understood that ye ought to fear Him, who hath created the foundations of the earth? 40:22 Who maketh the Shekinah of His glory to dwell in exalted strength, and all the inhabitants of the earth are in His estimation as locusts; He that stretched out the heavens as a little thing, and spreadeth them out as the tent of the glory of the house of the Shekinah. 40:23 Who gives princes over to weakness; the judges of the earth He bringeth to naught. 40:24 Although they multiply, although they increase, although their children become great in the earth, yet, nevertheless, He will send His wrath among them, and they shall be confounded: and His WORD shall scatter them, as the whirlwind the chaff. (TgJ)
Isaiah continues according to the Targum in Isaiah 40:19-20 to say the following, יט הָא צַלמָא נַגָרָא עָבֵיד וְקֵינָאָה בִדהַב מְחַפֵי לֵיה וְשֵישְלָן דִכסַף קֵינָאָה מְאַחֵיד לֵיה׃ 40:19 Behold, the artificer maketh an image, and the goldsmith overlayeth it with gold, and with silver chains the silversmith fasteneth it. כ אֹורַן בָרֵי אָעָא דְלָא אָחֵיד בֵיה רִקבָא בָחַר נַגָר אוּמָן בָעֵי לֵיה לְאַתקָנָא צֵילַם דְלָא יִצטְלֵי׃ 40:20 He cuts a wild ash of the forest, which rottenness will seize; he procures a skilful artist to fix the image, that it be not moved. (TgJ) The purpose of the Targum translations of the Bible was to provide a faithful and intelligible rendering of the Hebrew text into Aramaic, the common language of the Jewish people after the Babylonian exile. The Targumim also served as a means of interpreting and explaining the biblical text for a bilingual audience, adding paraphrases, examples, and commentary that reflected the ancient Jewish understanding of the Scriptures. The Targums were originally oral translations that were given in the synagogue along with the reading of the Hebrew text, but later they were written down and became authoritative sources of Jewish biblical exegesis. When comparing the Targum with the MSS, the differences in the text here for Isaiah 40:19-20 we see how the Hebrew word for “idol” (פֶּ֙סֶל֙) is translated as “image” (צַלמָא) in Aramaic, which is a more general term that can also refer to a statue or a likeness of something. The Hebrew word for “metalworker” (חָרָ֔שׁ) is translated as “artificer” (נַגָרָא) in Aramaic, which is a more specific term that implies skill and craftsmanship. The word for “goldsmith” (צֹרֵ֖ף) is translated as “silversmith” (שֵישְלָן) in Aramaic, which is a more precise term that indicates the type of metal used. The word for “wood” (עֵ֥ץ) is translated as “wild ash” (אוֹרַן) in Aramaic, which is a more descriptive term that specifies the kind of tree used. The word for “rottenness” (רִקב) is translated as “rot” (רִקבָא) in Aramaic, which basically conveys the same meaning. We note that the differences in the text do not seem to be significant in terms of changing the message, the meaning, or the tone of the verses. They are mostly due to the different linguistic and cultural contexts of the original and the translation. The Aramaic translation tries to convey the meaning and the style of the Hebrew text as faithfully as possible, while also adapting it to the audience and the language of its time. It is interesting as we move to our modern time, and when a modern Hebrew speaker reads Isaiah 40:20, we find something very interesting in relation to the translation of the text.
Isaiah 40:20
הַמְסֻכָּן תְּרוּמָה עֵץ לֹא-יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ-לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט
“He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved.”
Looking specifically at the words הַמְסֻכָּן תְּרוּמָה עֵץ we read the word הַמְסֻכָּן to mean “danger” and so “dangerous terumah tree.” These words are loaded with meaning, take for example the idea of choosing a dangerous terumah. The Hebrew word terumah means “offering” or “contribution” for sacred uses. It is found in the Torah in regards to the verb stem rum, which means “high” or “to lift up” where the word terumah implies that something is lifted apart or separated from a larger quantity and designated for a higher purpose. The word terumah is used in various contexts in the Hebrew Bible, such as the contribution of products of the soil for God (Devarim / Deuteronomy 12:6, 12:11, 12:17, Bamidbar / Numbers 15:19-21, Ezekiel 20:40). We read about it being a contribution for the prince in Ezekiel’s narrative (Ezekiel 45:13-16) such as in the case of the tract of land to be set apart for the temple and the priests and Levites in Ezekiel’s narrative (Ezekiel 45:1-7, 48:8-21). We read about its use as a contribution to God, set apart for the priests, such as cakes, cereals, animal sacrifices, booty, and tithes (Ezekiel 44:30, Vayikra / Leviticus 22:12, Bamidbar / Numbers 5:9, 18:8-29, 31:29, 31:41, 31:52, 2 Chronicles 31:10-14). In addition, it is used in reference to the materials for the tabernacle, the sacred garments, and the temple (see Shemot / Exodus 25:2-3, 35:5-24, 36:3,6, Ezra 8:25) and as a reference to the half-shekel for maintaining the service of the sanctuary (Shemot / Exodus 30:13-15). The point is in modern Hebrew, this word מסוכן emphasizes the danger of choosing a tree as a terumah which was then to be fashioned into an idol. This makes sense since according to the Tanakh, fashioning idols is a serious sin that has many dangers and consequences. For example, the Scriptures state explicitly that idolatry arouses God’s displeasure and wrath. The Torah states that God is a jealous God who does not tolerate any rivals or competitors for his glory and honor. He commands his people to worship him alone and to have no other gods before him (Shemot / Exodus 20:3-5). Idolatry is the most heinous sin and affront to the true God, and it provokes him to anger and judgment (Devarim / Deuteronomy 4:23-24, Tehillim / Psalm 78:58-64). Idolatry brings physical ruin and spiritual death. Idolatry leads to brokenness, pain, suffering, disease, and death. It also results in spiritual blindness, deafness, hardness of heart, and alienation from God. Idolaters lose the capacity to see, hear, and know God and his truth. They become like the idols they worship lifeless, powerless, and worthless (Tehillim / Psalm 115:4-8, Isaiah 44:9-20, Romans 1:18-32). In addition, idolatry corrupts morality and society. Idolatry often involves immoral practices such as sexual immorality, impurity, lust, greed, witchcraft, and violence. This is why James said what he did according to Acts 15 to the new Gentile believers. Idolaters exchange the truth of God for a lie and worship the creature rather than the Creator. (Romans 1) They follow their own sinful desires and passions rather than God’s will and Torah. They also influence others to do the same, spreading corruption and wickedness in society (1 Corinthians 10:7-8, Galatians 5:19-21, Revelation 9:20-21). Idolatry also forfeits God’s blessings and inheritance. Idolatry robs people of the blessings and benefits that God has for them. It prevents them from enjoying God’s presence, protection, provision, peace, and joy. It also excludes one from God’s kingdom and from eternal life. Idolaters will not inherit the kingdom of God, but will face God’s wrath and condemnation in hell (1 Corinthians 6:9-10, Galatians 4:8-9, Revelation 21:8). We can see how significant the idea of choosing a הַמְסֻכָּן תְּרוּמָה “mesuchan terumah” for creating an idol is, because it has the intention of disobeying God’s commands and leading the soul astray from the truth of God.
Rashi in His commentary also has the following to say concerning these things.
Rashi on Isaiah 40:20 Parts 1-3
המסכן תרומה. או אם בא לעשותו של עץ המלומד להבחין בין עץ המתקיים לשאר עצים שלא ירקב מהר יבחר:
He who is accustomed to select הַמְסֻכָּן תְּרוּמָה. Or, if he comes to make it of wood, one who is accustomed to discern between a durable tree and other trees, chooses a tree that does not decay quickly.
המסכן. המלומד כמו (במדבר כ״ב:ל׳) ההסכן הסכנתי:
He who is accustomed Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed (הַהַסְכֵּן הִסְכַּנְתִּי)?”
תרומה. הפרשה ברירת העצים:
to select Heb. תְּרוּמָה, separation, selection of the trees.
Rashi points out that this phrase הַמְסֻכָּן תְּרוּמָה is meant to refer to those who are careful to select wood that does not quickly decay. Trees and groves have been used according to the Scriptures to sin against God by serving as symbols or sites for idolatry. The Hebrew word ‘Asherah’ refers to a wooden image or pillar representing a Canaanite goddess, often set up in a grove of trees. The God of Israel commanded the Israelites to destroy these idols and their groves, but they often disobeyed and worshiped them instead of the true God or mingled idolatry with their worship of God. For example, in 2 Kings 21:7, we read that King Manasseh set up an asherah in the temple of the Lord, provoking God’s anger. In Judges 3:7, we read that the Israelites did evil in the sight of the Lord and served Baalim and the groves. Another Hebrew word for grove is ‘eshel’, which means a tamarisk tree. This word is used in a positive sense in Bereshit / Genesis 21:33, where Abraham planted an eshel at Beersheba and called on the name of the Lord. However, some scholars suggest that this word may also have a negative connotation, implying that Abraham was trying to replace the pagan worship of the groves with the true worship of God. A third Hebrew word for grove is ‘elon’, which means a plantation or a group of trees. This word is often translated as ‘oak’ or ‘plain’ in the Scriptures. Some of these places were associated with God’s blessing and revelation, such as Mamre (Bereshit / Genesis 13:18), Shechem (Bereshit / Genesis 12:6), and Moreh (Devarim / Deuteronomy 11:30). However, some of these places were also corrupted by idolatry and immorality, such as Ophrah (Judges 6:11), Bethel (Hosea 4:13), and Tabor (Hosea 5:1). Therefore, we can see that trees and groves were not inherently evil or sinful in the Tanakh, but they became so when they were used to worship false gods and disobey God’s commands. God is a jealous God who does not share His glory with any other (Isaiah 42:8). He wants us to worship Him in spirit and in truth (John 4:24), not in the shade of trees or the shape of idols. We again note that an idola can be more than these things and can be anything that we take to serve in place of the Lord God Almighty.
Isaiah goes on saying the following according to the TgJ, כא הְלָא יְדַעתוּן הְלָא שְמַעתוּן הְלָא אִתחַוַה מִן אַולָא עֹובָד סִדרֵי בְרֵאשִית לְכֹון הְלָא תִסתַכְלוּן לְמִדחַל קֳדָם מַן דִברָא יְסֹודֵי אַרעָא׃ 40:21 Have ye not known? have ye not heard? hath not the work in the creation been declared unto you in its order from the beginning? Have ye not understood that ye ought to fear Him, who hath created the foundations of the earth? (TgJ) Here, Isaiah is referring to the biblical text regarding the Torah and the Creator God when he says “have you not heard” or “have you not known.” He is making an appeal to the biblical knowledge and tradition of the Israelites, who had been taught about God’s attributes and works through God’s interactions with Israel in history with their ancestors. Isaiah is using rhetorical questions to challenge the people’s ignorance and unbelief, and to remind them of God’s power and faithfulness. He is also contrasting the true God with the false gods of the nations, who are nothing but idols that cannot create, sustain, or save. Isaiah is calling the people to trust in the Lord, who is the everlasting God, the Creator of the ends of the earth, who does not faint or grow weary, and whose understanding is unsearchable. The Midrash “Duties of the Heart” has the following to say concerning this verse from Isaiah 40:21.
Duties of the Heart, Second Treatise on Examination 2:4
ומן הכתוב מה שאמר (שם מ) שאו מרום עיניכם וראו מי ברא אלה ואמר (תהלים ח) כי אראה שמיך מעשה אצבעותיך ירח וכוכבים אשר כוננתה ואמר הכתוב (ישעיהו מ׳:כ״א) הלוא תדעו הלוא תשמעו הלוא הוגד מראש לכם וגו׳ ואמר (שם מב) החרשים שמעו והעורים הביטו לראות ואמר (קהלת ז׳:ב׳) טוב ללכת אל בית אבל מלכת אל בית משתה באשר הוא סוף כל האדם והחי יתן אל לבו ואמר (שם ב) החכם עיניו בראשו והכסיל בחשך הולך ואמר (משלי ד) ואורח צדיקים כאור נוגה הולך ואור עד נכון היום דרך רשעים כאפלה לא ידעו במה יכשלו.
From Scripture: The same can be demonstrated from Scriptures, as it is said, “Lift up your eyes on high and behold, who created these?” (Yeshaya 40:26). And again “When I behold Your heavens, the work of Your fingers, the moon and the stars, which You have established” (Tehilim 8:4). Scripture also said “Have you not known? have you not heard? has it not been told you from the beginning? [have you not understood from the foundations of the earth?]” (Yeshaya 40:21) Further “Hear O deaf, look O blind, that you may see” (Yeshaya 42:18); “Better to go to the house of mourning than to go to the house of feasting, since that is the end of all men, and the living will take it to his heart” (Koheles 7:2); “The wise man, his eyes are in his head; but the fool walks in darkness” (Koheles 2:14). “But the path of the righteous is as the light of dawn that shines more till the day is perfect. The way of the wicked is as darkness; they know not at what they stumble” (Mishlei 4:18-19).
The major conclusion of this text is that the author argues that when we study the created things we can infer the wisdom of the Creator, and that it is our duty to recognize these things. The author cites various verses from the Tanakh that show how God reveals Himself through His creation and how He expects His people to observe and reflect on His works. In addition, the Midrash implies that by examining the signs of God’s wisdom (in the creation of the universe) one can attain a higher level of knowledge and faith, and avoid the folly and darkness of idolatry and ignorance. We note again how ignorance is no excuse for sin according to the Torah. (see Vayikra / Leviticus 5:17)
Isaiah continues according to the TgJ, כב דְאַשרִי בִתקֹוף רוּמָא שְכִינַת יְקָרֵיה וְכָל יָתְבֵי אַרעָא חְשִיבִין קֳדָמֹוהִי כְקִמצִין דְמָתַח כִזעֵיר שְמַיָא וּפַרסִינוּן כְמַשכַן יְקָרָא לְבֵית שְכִינתָא׃ 40:22 Who maketh the Shekinah of His glory to dwell in exalted strength, and all the inhabitants of the earth are in His estimation as locusts; He that stretched out the heavens as a little thing, and spreadeth them out as the tent of the glory of the house of the Shekinah. Isaiah continues according to the TgJ saying, כג דְמָסַר שִלטֹונִין לְחוּלשָא דַייָנֵי אַרעָא כְלָמָא עָבֵיד׃ 40:23 Who gives princes over to weakness; the judges of the earth He bringeth to naught. כד אַפִלוּ יִפְשוּן אַפִילוּ יִסגֹון אַפִילוּ יִתרַבֹון בְאַרעָא בְנֵיהֹון וְאַף רוּגזֵיה יְשַלַח בְהֹון וְיִבַהתוּן וּמֵימְרֵיה כְעַלעוּלָא לְקַשָא יְבַדַר יָתְהֹון׃ 40:24 Although they multiply, although they increase, although their children become great in the earth, yet, nevertheless, He will send His wrath among them, and they shall be confounded: and His WORD shall scatter them, as the whirlwind the chaff. (TgJ) We not Ibn Ezra commentary on Isaiah 40:22, in Part 1 he comments on the word חוג Circle and compares it to the word מחוגה compass (Isaiah 44:13), the instrument, which is used to describe a circle. He concludes that this verse states that the earth is round and not square. He also claims that no verse is required for the support of this statement; for it is known by convincing scientific proofs. He who sitteth upon the circle of the earth is the God of Israel and it is His glory that fills the whole earth.
Midrash Tehillim 19:4
דבר אחר השמים מספרים כבוד אל. אמר רבי יעקב בר זבדי זה שאמר הכתוב (שם קטז יב) מה אשיב לה’ כל תגמולוהי עלי. אמר רבי שמואל בר נחמן ארבעה מזמורות שהיה אדם צריך לאמרן כללן במזמור חמישי. דבר אחר השמים מספרים כבוד אל. משל לגבור שנכנס במדינה ולא היו יודעין מה כחו. אמר להן פקח אחד מאבנא דהוא מתעשש אתון יודעין מה כחו. כך מהשמים אנו למידין כחו של הקב”ה. אמר ר”י לפי שהוא אומר (ירמיה כג כד) הלא את השמים ואת הארץ אני מלא. יכול שכבודו מלא עליונים ותחתונים והלא כבר נאמר (תהלים ח ד) כי אראה שמיך מעשה אצבעותיך. אין בהן אלא כדי אצבעו של הקב”ה. משל למלך שפירס וילון על פתח פלטין שלו. אמר המלך כל מי שהוא חכם יאמר מה השמלה הזאת וכל מי שהוא עשיר יעשה כמותה וכל מי שהוא גבור יגע בה. כך הקב”ה מתח השמים כדוק הזה של עין שנאמר (ישעיה מ כב) הנוטה כדוק שמים. אלא שפירסו כמין וילון. הקב”ה אמר כל מי שהוא חכם יאמר מה שלמה הזאת וכל מי שהוא גבור יגע בה. אמר רבי פינחס ממה שהשמים מורידין והארץ מגדלת הבריות מקלסין להקב”ה. לפיכך השמים מספרים כבוד אל. ומעשה ידיו מגיד הרקיע. כשישראל חוטאין מה כתיב (איוב כ כז) יגלו שמים עונו. כשהם זוכים מה כתיב (דברים כח יב) יפתח ה’ לך את אוצרו הטוב:
Another thing, the heavens declare the glory of God. Rabbi Yaakov bar Zavdi said that this refers to what is stated in Psalms 116:12: “What shall I render unto the LORD for all His benefits toward me?” Rabbi Shmuel bar Nachman said that four psalms should be recited, all of them in Psalm 145. Another thing, the heavens declare the glory of God. It is like a hero who enters a country and his strength is unknown. One wise man said, “I know that he is strong because he shakes the dust off his shoes.” Similarly, we learn of the strength of the Holy One, blessed be He, from the heavens. Rabbi Yitzchak said that this is because it is written (Jeremiah 23:24), “Do I not fill heaven and earth?” Can it be that His glory fills the upper and lower worlds? But it has already been said (Psalms 8:4), “When I consider Your heavens, the work of Your fingers.” They only contain the space of the Holy One, blessed be He’s finger. This is like a king who hangs a veil over the entrance to his palace. The king says, “Let anyone who is wise come and tell me what is behind the veil. Let anyone who is rich make a similar one, and let anyone who is strong touch it.” So too, the Holy One, blessed be He, spreads out the heavens like a curtain, but He said, “Let anyone who is wise tell me what it is, and let anyone who is strong touch it.” Rabbi Pinchas said, “When the heavens pour down and the earth grows, the creatures praise the Holy One, blessed be He.” Therefore, the heavens declare the glory of God, and His handiwork proclaims His handiwork. When Israel sins, what is written (Job 20:27), “The heavens shall reveal his iniquity.” When they are righteous, what is written (Deuteronomy 28:12), “The Lord shall open unto thee His good treasure.”
The Midrash is a commentary on Tehillim / Psalms 19:2, which says “The heavens declare the glory of God; and the firmament shows His handiwork.” The Midrash explains how the heavens reveal God’s wisdom, power, and judgment to human beings due to sin. The Rabbis compares the heavens to a hero, a king, and a veil, and challenges people to recognize and appreciate God’s creation. In addition to this, the Midrash also relates the heavens to the moral condition of Israel, and how God rewards or punishes them according to their deeds. This imagery of the veil is descriptive of this world, and all that we see as being a dim shadow of who God is and of His greatness. We note that these things contain the glory of God and yet conceals the glory of God from mankind. Isaiah 40:22-24 are passages that describe the greatness and sovereignty of God over His creation, especially over the human rulers and nations. It contrasts the majesty of God, who sits above the circle of the earth and stretches out the heavens like a curtain, with the insignificance of human beings, who are like grasshoppers or chaff before Him. It also declares that God brings down the princes and judges of the earth, who are planted and sown by Him, but are easily blown away by His breath. We note that these verses are used extensively in the rabbinic literature, such as in Bamidbar Rabbah 20:13, Midrash Tanchuma Buber, Balak 11:8, Midrash Tanchuma, Balak 8:1, Midrash Tanchuma, Beshalach 16:4, and Shir HaShirim Rabbah 7:3 Part 3. These references connect these passages in various ways to the rest of the Tanakh. For example, Bamidbar Rabbah 20:13 quotes Isaiah 40:22 to explain why God chose to reveal Himself to Moses on Mount Sinai, which was a low mountain, rather than on a higher mountain. The Midrash states that God wanted to show His humility and condescension, and that He is not impressed by the height of mountains or the pride of men. The Midrash also states that God wanted to teach Israel that they should not exalt themselves above other nations but should be humble and lowly before Him and men. Midrash Tanchuma Buber, Balak 11:8 quotes Isaiah 40:22-23 to comment on the prophecy of Bilam in Bamidbar / Numbers 24:17, where he says that a star will come out of Jacob and a scepter will rise out of Israel which is a messianic prophecy. Midrash Tanchuman states that this star and scepter refer to the Messiah, who will be greater than all the kings and princes of the earth, and who will destroy all the enemies of Israel. The Midrash claims this prophecy was fulfilled in part by David, who was a descendant of Jacob and who ruled with a scepter over Israel. Midrash Tanchuma, Balak 8:1 quotes Isaiah 40:24 to comment on the curse of Bilam in Bamidbar / Numbers 23:8, where he says that he cannot curse whom God has not cursed. The Midrash states that Bilam wanted to curse Israel, but God prevented him from doing so. The connection to Bilam was to his being analogized to a plant that was sown by God but was blown away by His breath when he tried to oppose His will. Midrash Tanchuma, Beshalach 16:4 quotes Isaiah 40:22 to comment on the miracle of the manna in Shemot / Exodus 16:4, where God says that He will rain bread from heaven for Israel. The Midrash states that God showed His power and glory by providing food for His people from above, and that He stretched out the heavens like a curtain to cover them from the heat of the sun. The commentary also says that God gave them manna according to their needs and desires, and that He tested them whether they would obey His commandments or not. The Midrash Shir HaShirim Rabbah 7:3 Part 3 quotes Isaiah 40:22 to comment on the verse in Song of Songs 7:2, where the beloved is compared to a round goblet. The Midrash refers to the congregation of Israel as a goblet, which is round like the circle of the earth. The Midrash includes the idea that God loves Israel more than any other nation, and that He sits above them and watches over them like a bridegroom over his bride. All of these Midrashim illustrate the theme of God’s sovereignty and judgment over the nations. In addition to this, it illustrates the love and endearment of God for His people as a husband loves his wife, or as a parent loves his children. We take note how these things do not stand in opposition to the NT text, rather, they support the basic conclusions that are given us in the NT text concerning who God is and who is the One whom the Scriptures speak of, Yeshua the Messiah!
