The Differences Between How Job Describes God and Isaiah Describes God, ישעיהו מ:יג-יח / Isaiah 40:13-18

Introduction to Isaiah 40:13-18

The next set of verses described God as the one who created and established the cosmos. The idea is who was there when God had established this world and the universe? Who is able to measure what God has measured, or even to discern the cup of his hand, which illustrates the idea that God is infinitely greater than this world and us. The way Isaiah writes here reminds us of how Job describes God in the Scriptures. Job describes God as the Creator in a very poetic and awe-inspiring way. He acknowledges that God is the source of everything that exists, and that He has power and wisdom over all His creation. Job also recognizes that he is a humble creature who cannot comprehend the mysteries of God’s works, and that he should trust God’s goodness and justice.

How Job describes God as the Creator 

• Job 9:4-10: Job praises God’s wisdom and strength, and lists some of the amazing things that God has done, such as creating the mountains, the heavens, the stars, the sea, and the dawn. He says that these are only a fraction of God’s works, and that no one can resist or question Him.
• Job 12:7-10: Job appeals to the testimony of nature to show that God is the Creator and the Sustainer of life. He says that every living thing depends on God’s breath, and that He is in control of everything that happens on earth.
• Job 26:5-14: Job marvels at God’s power over the unseen realms, such as the underworld, the sea, and the clouds. He says that God hangs the earth on nothing, and that He covers His throne with darkness. He also says that these are only the outskirts of God’s ways, and that His thunder is but a whisper of His voice.
• Job 38-41: These chapters contain God’s response to Job, where He challenges Job to answer His questions about creation. God asks Job if he was present when He laid the foundations of the earth, set its boundaries, made its weather patterns, created its animals, and so on. God also describes two majestic creatures, Behemoth and Leviathan, that He has made. Through these questions, God shows Job how little he knows about His creation, and how great and incomparable He is.

One of the differences between the way Job describes God and how Isaiah describes God in Isaiah 40:13-18 is that Job focuses more on God’s sovereignty and incomprehensibility, while Isaiah emphasizes more on God’s uniqueness and incomparability. Job acknowledges that he cannot understand or question God’s ways, while Isaiah challenges anyone to find a suitable image or likeness for God. Job also speaks from his personal experience of suffering and questioning, while Isaiah speaks from a prophetic perspective of comfort and hope. Both Job and Isaiah, however, affirm God’s power, wisdom, and majesty over all creation. The similarities between the way Job describes God and how Isaiah describes God in Isaiah 40:13-18, both Job and Isaiah acknowledge that the Lord God Almighty is the Creator of everything that exists, and that He has power and wisdom over all His creation. They both use poetic language to describe some of the aspects of God’s creation, such as the heavens, the earth, the sea, the stars, and the animals. Both Job and Isaiah recognize that God is incomparable to any other being or thing, and that He is beyond human understanding or measurement. They both use rhetorical questions to challenge anyone who would try to compare or counsel God, such as “Who has measured the Spirit of the Lord?” (Isaiah 40:13) or “Who can say to him, ‘What are you doing?’” (Job 9:12). And both Job and Isaiah affirm God’s majesty and glory over all creation, and that He deserves praise and reverence. They both use imagery of God’s throne or seat to depict His sovereignty and authority, such as “He covers his throne with darkness” (Job 26:9) or “He sits enthroned above the circle of the earth” (Isaiah 40:22). The intended response is that there is no comparison, that the universe is so vast that man has no means for containing or measuring its edges. Isaiah goes on to discuss how the nations are no match for the One who created the universe. This is illustrated in how Isaiah speaks of the inability of the nations to stand up against God and how Judah and Jerusalem are not to trust in the nations in Isaiah 1-39. When we survey the Scriptures, we see the implications of God’s power as Creator and how this affects the lives of men.  

How God Works and What is Our Response 

• God’s creation of the heavens and the earth by His word (Bereshit / Genesis 1, Tehillim / Psalm 33:6-9, Isaiah 40:12-26).
• God’s deliverance of Israel from Egypt by His mighty acts (Shemot / Exodus 7-15, Tehillim / Psalm 136).
• God’s response to Job’s questions by His display of His sovereignty over nature and history (Job 38-41).
• How God was involved in the resurrection, and ascension of Yeshua the Messiah by His power (John 10:17-18, Ephesians 1:19-23, Philippians 3:21).
• God’s salvation of sinners by His grace through faith (Romans 1:16, Ephesians 2:8-10).
• We should fear, honor, and serve God alone, who is the source of all power (Shemot / Exodus 20:1-7, Tehillim / Psalm 115:3, Isaiah 42:8).
• We should trust in God’s power to save and sanctify us, and not in our own strength or wisdom (Romans 8:11, Ephesians 3:16-21, Colossians 1:11-12).
• We should recognize our weakness as an opportunity for God’s power to be manifested in us (2 Corinthians 12:7-10, Philippians 4:13).
• We should minister in the power of God, not in human methods or by persuasion (1 Corinthians 1:18-2:5, 2 Corinthians 4:7, 1 Thessalonians 1:5).
• We should not give too much credit to Satan or to human opponents, who are under God’s control and judgment (Job 1:12, Romans 9:17, Revelation 20:10).

While studying the book of Isaiah, we can see how Isaiah has touched on each of these subjects that are listed here. The Scriptures were given to us so that we can know God and His Messiah, and trust in Him to deliver us in our times of need. The Scriptures provide us with greater understanding and help us to recognize God’s power in our lives, and to praise Him for His presence and glory. The application of these things is to have faith in the power of God and His ability to do anything He wills, and nothing can resist or hinder Him. The historical record of the bible should inspire us to fear, honor, and serve God alone, to trust in His power to save and sanctify us, to recognize our weakness as an opportunity for His power to be manifested in us, and to minister in the power of God. We also note that we are to also sanctify ourselves because we have been sanctified in heaven in the blood of Yeshua and by our faith. This is what it means to walk faithfully before God according to His word. The Scriptures fill us with faith and hope, knowing that God can do all things according to His purpose and promise, and that He will judge the wicked and reward the righteous. In addition, the power of God is revealed in the creation of the world, the deliverance of Israel, the sending of the Messiah Yeshua, the resurrection, and ascension of Yeshua, and the salvation of those who would believe by grace through faith. 

MSS (Masoretic Text) on Isaiah 40:13-18

Isaiah continues saying the following according to Isaiah 40:13-14.

ספר ישעיה פרק מ
יג   מִי-תִכֵּן אֶת-רוּחַ יְהֹוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ: יד   אֶת-מִי נוֹעַץ וַיְבִינֵהוּ וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט וַיְלַמְּדֵהוּ דַעַת וְדֶרֶךְ תְּבוּנוֹת יודִיעֶנּוּ: 

Isaiah 40:13 states, “Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? (מִי-תִכֵּן אֶת-רוּחַ יְהֹוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ)” Isaiah 40:14 “With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? (אֶת-מִי נוֹעַץ וַיְבִינֵהוּ וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט וַיְלַמְּדֵהוּ דַעַת וְדֶרֶךְ תְּבוּנוֹת יודִיעֶנּוּ)” What we note here is that these verses speak to God being the prime mover, that He did not need to be taught how to create the world and all that we know. These verses eliminate the idea that aliens seeded the earth to produce life on this planet (panspermia). The idea here is that evolutionary theory is invoked as a belief system rather than believing the biblical account that God exists. The belief in panspermia as an example suggests that life on Earth may have originated from extraterrestrial sources, rather than from spontaneous generation (evolutionary theory). Panspermia, however, is not widely accepted by mainstream scientists, as it does not explain how life originated in the first place, but merely shifts the problem to another location. It also faces many challenges, such as the lack of evidence of incoming bacteria or extraterrestrial life, the harsh conditions of space that can damage or destroy living cells (i.e. cosmic radiation), and the difficulty of traveling long distances in a reasonable time span, etc. Most evolutionists however believe life arose through natural processes and chemical reactions. Note how these scriptures speak of the power of God, and how He did not need instruction for creating. This again rules out the proposition of panspermia, one of many beliefs evolutionists place as a stumbling block to having faith and believing what the Scriptures say that God exists and He is the One who created all that we know! 

Here Isaiah asks the question of who is capable of measuring the Spirit of the Lord? For example, previously in Isaiah 40:12 Isaiah asks, “Who has measured the waters in the hollow of his hand, or with the breadth of his hand marked off the heavens?” Here he uses a literary device called a meiosis, which comes from the Greek word meioo and  is an understatement that uses exaggeration to make a point. In this case, the author is trying to emphasize the vastness of God by comparing it to something that is impossible to measure, such as the waters of the oceans or the expanse of the heavens. This may be a way of emphasizing the vastness of the ocean, or it may be a way of suggesting that God is in control of even the smallest parts of creation. This is how Isaiah places in contrast “who is able to direct the Spirit of God or give Him counsel?” to man who is part of God’s creation. Overall, Isaiah 40:13-14 is a powerful passage that uses vivid language to describe the greatness of God. The unique features of the Hebrew text add to the beauty and impact of this passage. We note that in Isaiah 40:12 Isaiah uses the word for “measured” and in Isaiah 40:13 he uses the word “marked off” which suggests that the Lord God Almighty is not simply measuring or marking things off, but has the power to create by the power of His Word. These unique features of the Hebrew text of Isaiah 40:13-14 add to the richness and complexity of this passage. They help us to better understand the power and majesty of God. The point Isaiah is making in Isaiah 40:12-14 is who can count the number of molecules of H2O in the ocean, or measure its width and breath and depth to exactness? This illustrates how infinite God’s power is, and we note how similar this way of thinking is to Job according to Job 38-41. In addition to this, we notice how Isaiah draws upon this idea of a heavenly counsel from the sense of one who can measure what God does. A few sources texts from the Tanakh and the NT are as follows:

The Heavenly Counsel of God 

• Tehillim / Psalm 82:1: “God has taken his place in the divine council; in the midst of the gods he holds judgment.”
• Isaiah 6:1-8: This passage describes Isaiah’s vision of God sitting on his throne, surrounded by angels.
• Job 1:6-12: This passage describes how Satan came before God in the heavenly council and asked permission to test Job’s faith.
• Daniel 7:9-14: This passage describes Daniel’s vision of four beasts representing four world empires, followed by a vision of the Son of Man coming to rule over the earth.
• Revelation 4-5: These chapters describe John’s vision of heaven, including the throne of God and the 24 elders who surround him.

These passages suggest that there is a heavenly counsel where the Lord God is surrounded by a council of heavenly beings with whom he speaks who are often referred to as “angels.” (see 1 Kings 22:19-23) The exact nature of the heavenly counsel is not fully understood. However, it is clear that God does not make decisions in isolation. He consults with his heavenly court. This suggests that God is a wise and compassionate ruler who is always seeking the best for his creation. In addition to this, we see how Paul uses the heavenly counsel language as well according to the following verses in the NT text.

Paul Speaks of the Heavenly Counsel

• Ephesians 1:10, he writes that God “predestined us for adoption as his children through Yeshua the Messiah, according to the good pleasure of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved.” In this passage, Paul refers to the heavenly council as the place where God’s plan for salvation was determined.
• Colossians 1:16, Paul writes that Yeshua “is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through him and for him.” In this passage, Paul again refers to the heavenly council, this time as the place where Yeshua was given authority over all things.
• 1 Timothy 6:14-16, Paul writes that “the Lord Jesus Christ will judge the living and the dead, and his appearing will be with his mighty angels in flaming fire, bringing judgment on those who do not know God and on those who do not obey the gospel of our Lord Jesus Christ. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might.” In this passage, Paul refers to the heavenly council as the place where the judgment of God will take place.

These are just a few of the passages in which the apostle Paul speaks of the heavenly counsel. These passages suggest that the heavenly counsel is a real place where God makes decisions about the universe, including the salvation of humanity. They also suggest that Jesus Christ has a special role in the heavenly counsel, as he was created and given authority by God. In addition to this, the rabbis speak of the heavenly counsel as wisdom and Torah being with God in the beginning in a number of places in rabbinic literature. The Torah and Wisdom also function as a heavenly counsel. Here are a few examples:

Torah and Wisdom also Function as the Heavenly Counsel

• Midrash Rabbah on Genesis 1:1, the rabbis say that “the Torah was created before the world was created.” They also say that “the Torah is the architect of the world.” This suggests that the Torah was present with God in the heavenly counsel before the creation of the world.
• Pirkei Avot (5:24), Rabbi Akiva says that “the Holy One, blessed be He, sat and took counsel with the Torah to create the world.” This suggests that the Torah was an active participant in the creation of the world, along with God.
• Zohar, the rabbis say that “the Torah is the blueprint of the universe.” They also say that “the Torah is the garment of God.” This suggests that the Torah is not only a book of laws and teachings, but also a living force that permeates the entire universe. For example, in Zohar I:22a, the rabbis say that “the Torah was created before the world was created.” They also say that “the Torah is the architect of the world.” This suggests that the Torah was present with God in the heavenly counsel before the creation of the world. In Zohar I:29b, the rabbis say that “the Holy One, blessed be He, sat and took counsel with the Torah to create the world.” This suggests that the Torah was an active participant in the creation of the world, along with God. In Zohar III:22a, the rabbis say that “the Torah is the blueprint of the universe.” They also say that “the Torah is the garment of God.” 

These are just a few examples of how the rabbis speak of the heavenly counsel as wisdom and Torah being with God in the beginning. These passages suggest that the Torah is not just a human creation, but a divine revelation that was present with God from the very beginning of time. This also speaks to the eternality of God’s Word, as we see Isaiah speaking of according to Isaiah 40:8. Additional source texts from the rabbinic literature that speak of the heavenly counsel may be found in Genesis Rabbah 1:5, Pesikta de-Rav Kahana 1:1, Midrash Tehillim 82:1, Talmud Bavli Bava Batra 15a, and Talmud Bavli Shabbat 88a. These sources offer a variety of perspectives on the heavenly counsel, but they all agree that it is a place where God consults with his heavenly counselors, including wisdom and Torah. The heavenly counsel is a place where decisions are made about the universe, including the salvation of humanity. It is also a place where the Torah is revealed to humanity. Definitively, the answer to the rhetorical questions in Isaiah 40:13-14 is that no human has advised God either in the creation or in the administration of the world.

Isaiah goes on saying the following according to Isaiah 40:15-16.

ספר ישעיה פרק מ
טו   הֵן גּוֹיִם כְּמַר מִדְּלִי וּכְשַׁחַק מֹאזְנַיִם נֶחְשָׁבוּ הֵן אִיִּים כַּדַּק יִטּוֹל: טז   וּלְבָנוֹן אֵין דֵּי בָּעֵר וְחַיָּתוֹ אֵין דֵּי עוֹלָה:  

Isaiah 40:15 states, “Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. (הֵן גּוֹיִם כְּמַר מִדְּלִי וּכְשַׁחַק מֹאזְנַיִם נֶחְשָׁבוּ הֵן אִיִּים כַּדַּק יִטּוֹל)” Isaiah 40:16 “And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. (וּלְבָנוֹן אֵין דֵּי בָּעֵר וְחַיָּתוֹ אֵין דֵּי עוֹלָה)” Here Isaiah states specifically how the nations and all of mankind have not given counsel, but are considered small and as the dust of the earth, something that can be swept away and disposed of. These things speak to the complete independence of God as being One God (Devarim / Deuteronomy 6:4-7). We note how the islands (אִיִּים) may be a reference to the ends of the earth, and Isaiah may be paralleling these to the nations and the vastness of God’s creation referencing all of the earth. He then draws in the covenant relationship from the sense of the beasts of the fields being brought as an Olah korban (burnt offering). The idea is that of the vastness of God, how the worship and praise of man, even if all men praised God (i.e. the nations and islands) it would not be sufficient to express the glory of God. Similarly, if all the wood of Lebanon was burned, and all of the beasts of the field were brought as an Olah Korban, these would not be sufficient to atone for the sins of mankind. These things illustrate the importance and significance of the mercy of God and His forgiveness of our sins purely by His grace to us! It is interesting how we are able to back out a significant NT concept here, something Paul and the Disciples all teach about concerning salvation, faith, and the grace / mercy of God. We note again how the Torah was not given so that man could earn his salvation before God! This is a very significant concept here from both the Tanakh and the NT text. In addition, how these concepts taught in the NT text are not simply something new, but are ancient and how we are able to back these truths out of the Isaiah text very easily without much difficulty! Ultimately what Isaiah is saying is that God is so great, there is no way on earth, in the earth, under the earth, that the earth can provide the kind of worship that God truly deserves! If he is to be appeased for the sins of mankind, then it will be purely by His mercy, and by a means which he provides! (Isaiah 53:10)

Isaiah goes on saying the following according to Isaiah 40:17-18.

ספר ישעיה פרק מ
יז   כָּל-הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ-לוֹ: יח   וְאֶל-מִי תְּדַמְּיוּן אֵל וּמַה-דְּמוּת תַּעַרְכוּ לוֹ:  

Isaiah 40:17 states, “All nations before him are as nothing; and they are counted to him less than nothing, and vanity. (כָּל-הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ-לוֹ)” Isaiah 40:18 “To whom then will ye liken God? or what likeness will ye compare unto him? (יח   וְאֶל-מִי תְּדַמְּיוּן אֵל וּמַה-דְּמוּת תַּעַרְכוּ לוֹ)” These verses from Isaiah 40:17-18 express the incomparable greatness and sovereignty of God over all the nations, people, and idols of the world. These verses function as a challenge to the people of Israel to trust in the Lord God Almighty! The NT text does not quote these verses directly, but there are some references and allusions to them in various passages. Consider Acts 17:24-29, Romans 1:18-23, and Hebrews 1:1-3 for comparison to the conceptual ideas found in Isaiah 40:17-18.

Acts 17:24–29  
17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 17:25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 17:26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 17:27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 17:28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 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. (KJV 17:24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17:25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσιν ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17:26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν 17:27 ζητεῖν τὸν θεόν, εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17:28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν· τοῦ γὰρ καὶ γένος ἐσμέν. 17:29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.)

Romans 1:18–23  
1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 1:19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 1:22 Professing themselves to be wise, they became fools, 1:23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. (KJV 1:18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1:19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς· ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1:20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1:21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλʼ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. 1:22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν 1:23 καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.)

Hebrews 1:1–3  
1:1 GOD, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (KJV 1:1 Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1:2 ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· 1:3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς,)

In Acts 17:24-29, Paul is speaking about the One true God who made the world and everything in it, and who does not live in temples made by human hands, nor is He served by human hands, as if He needed anything. He also says that God is not like gold or silver or stone, an image formed by human art and imagination. Paul’s message here in Acts 17:24-29 echoes the theme of Isaiah 40:17-18, that God is transcendent and incomparable to any idol or image. In Acts 17:24 according to the Greek text (24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ), the word for “made” (ποιήσας) is in the aorist tense, which indicates a completed action in the past. This implies that God’s creation of the world and everything in it was a definite and decisive act, not a continuous or ongoing process. (Notice how the Greek text refutes the integration of Evolutionary theory into the creation process!) Paul is contrasting this with the idols that are made by human hands and imagination, which are constantly changing and subject to decay. In Acts 17:29, according to the Greek text (29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον.), the word for “offspring” (γένος) can also mean “kind” or “race.” This suggests that Paul is appealing to the common origin and nature of all humanity having come from a common source, from Adam and Eve. This can be understood to mean that God created all peoples and how these Scriptures apply to all peoples regardless of their ethnic or cultural differences. This also implies that God is not like any of the creatures that He has made, but is unique and transcendent. 

In Romans 1:18-23, Paul describes the wrath of God against those who suppress the truth about Him and exchange His glory for images resembling mortal man, birds, animals, and reptiles. We note how this is a common thing amongst the gods of the nations (i.e. Roman mythology, the middle eastern religions, Egyptian, Babylonian, Hinduism, etc.) He says that they became futile in their thinking and their foolish hearts were darkened. Paul’s words reflect the contrast between the true God and the worthless idols that Isaiah is speaking about according to Isaiah 40:17-18, as well as the consequences of idolatry for human understanding and morality. Remember the connections between idolatry, adultery, and immorality in the middle eastern fertility religions, and how the rabbis draw out these connections to Avodah Zara! In Romans 1:18, according to the Greek text (18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων,), the word for “suppress” (κατέχοντες) can also mean “hold down” or “restrain.” This implies that the ungodly and unrighteous people are actively and deliberately resisting the truth about God that is revealed to them through creation and conscience. They are not merely ignorant or indifferent, but hostile and rebellious. This is exactly what is happening in public schools throughout the USA and around the world in the widespread attempt to destroy the lives of children and the family through teaching the sinful woke liberal ideologies. There is an intentional effort to destroy lives, tear down the nuclear family, and turn people from God and truth starting at a very young age! Paul speaks of these things when he uses this active present participle κατέχοντες “suppress” in reference to those who do these things. In Romans 1:23, according to the Greek text (23 καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.), the word for “exchanged” (ἤλλαξαν) is also in the aorist tense, which indicates a definite point in time when people turned away from God and worshiped idols. This implies that idolatry is not a natural or inevitable outcome of human nature, but a conscious and willful choice that has serious consequences. This is an intentional effort to turn from God and from the truth, which is why we see throughout the Tanakh how God wages a never ending battle against making images (idols) of God (see Shemot / Exodus 20:1-5). This is why it is so important not to fall into Avodah Zara. Note that Avodah Zara is a Hebrew term that means “foreign worship” or “idolatry.” It refers to the prohibition of worshiping any deity other than the one true God, as well as the laws and regulations that govern the interactions between Jews and idolaters. Avodah Zara is also the name of a tractate of the Talmud, which is a collection of rabbinic discussions and interpretations of Jewish law and tradition that deals with topics such as trade, violence, immorality, images, idols, wine, and festivals related to idolatry. 

In Hebrews 1:1-3, the author of Hebrews declares that God has spoken to us in these last days by His Son, whom He appointed heir of all things, through whom also He created the world. He says that the Son is the radiance of God’s glory and the exact representation of His nature, and He upholds all things by the word of His power. The author of Hebrews affirms the supremacy and sufficiency of Christ as the ultimate revelation of God, who surpasses any prophet or angel or creature. The author of Hebrews implies that Christ is the answer to Isaiah’s question in Isaiah 40:18, “To whom then will you liken God? Or what likeness will you compare with Him?” In Hebrews 1:3, according to the Greek text (3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς), the word for “exact representation” (χαρακτήρ), a nominative noun, can also mean “imprint” or “stamp.” This suggests that Yeshua (the one whom the text is speaking about) is not merely similar or comparable to God, but He bears the exact image and likeness of God’s nature and essence. This is why Yeshua said in John 14:9, “if you have seen me you have seen the Father.” He is not a copy or a reflection, but a direct expression of who God is.

The Hebrew text of Isaiah 40:17-18 has some interesting features that highlight the message that Isaiah is trying to impress upon us. For example, in Isaiah 40:17 “All nations before him are as nothing; and they are counted to him less than nothing, and vanity. (כָּל-הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ-לוֹ)” we read the word for “nothing” (אַיִן) as being stronger term than the word for “less than nothing” (מֵאֶפֶס, zero) in the same verse. The first word means “there is none” which expresses non-existence or nothingness, while the second word means something insignificant, negligible, zero. The use of these two words together emphasizes the nothingness of the nations before the Lord God Almighty! In addition, the word for “vanity” (תֹהוּ) is interestingly the same word that appears in Bereshit / Genesis 1:2, where it describes the formless and empty state of the earth before God created the heavens and the earth. The use of this word here suggests that the nations are in a state of nothingness, chaotic, having no form, and meaningless without God’s order and purpose. These are very important concepts for us today as we watch this world descend from order into chaos, we are reminded how much we need the Lord God Almighty, His Messiah Yeshua, and His Holy Word in our lives on a daily basis! Isaiah goes on to say the following in Isaiah 40:18 “To whom then will ye liken God? or what likeness will ye compare unto him? (יח   וְאֶל-מִי תְּדַמְּיוּן אֵל וּמַה-דְּמוּת תַּעַרְכוּ לוֹ)” Here, the word for “liken” (דְּמוּת) written in the plural feminine form, has a double meaning. It can mean to compare or resemble something, but it can also mean to be silent or still. The use of this word here implies that there are no adequate comparisons for the God of Israel, and that any attempt to do so would be futile or disrespectful. It also implies that the proper response to God’s greatness is silence or awe and not arrogantly turning from His Word presuming that one is mightier and/or that God does not exist. All of these things reveal to us how God is other worldly, how he is outside of this world but yet sustains this world and all that is in it. Isaiah is trying to demonstrate the discontinuity of the human and divine, and this is what distinguishes the Creator God from all of mankind, and from their idols (i.e. the Assyrian, Babylonian, and Persian gods). We are not to speak of the worth of the nations in God’s sight, but rather to consider the fleetiness of life, and how we need the Lord God and His Messiah. The fundamental truth that we are reading through Isaiah is to trust in the Lord God Almighty and not in the things of this world. We note again the word דְּמוּת for “liken” draws in this concept that we are not to make a model, a drawing, or an idol of God, or for that matter make anything an idol by making something take the priority in life over the Lord God and His Messiah Yeshua (i.e. Sports, Money, Sex, etc). Notice how broad this term דְּמוּת can be, the Hebrew text makes it plain how God is other-worldly, He is all powerful, and He is unfathomable, no human mind can even comprehend Him! These things that we read here in Isaiah and all throughout Scripture demonstrate the all powerful character of God, and truly He is the One in whom we should trust!

Rabbinic Commentary on Isaiah 40:13-18

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:יג-יח
יג      מַן תַקֵין יָת רוּחַ קוּדשָא בְפֹום כָל נְבִיַיָא הְלָא יוי וְצַדִיקַיָא עָבְדֵי מֵימְרֵיה פִתגָמֵי רְעוּתֵיה הֹודַעִינוּן׃ יד      לְהֹון דִבעֹו מִן קֳדָמֹוהִי אַסבַר חָכמָא וְאַלֵיפִנוּן אֹורַח דְדִין וִיהַב לִבנֵיהֹון אֹורָיתָא וְאֹורַח דְסֻכלְתָנוּ לִבנֵי בְנֵיהֹון הֹודַעִינוּן׃ טו      הָא עַמְמַיָא כְטִיפָא מִדוּל וּכעִיוּל מֹאזְנַיָא חְשִיבִין הָא נְגָווָתָא כְדוּקָא דְפָרַח׃ טז      וְאִילָנֵי לִבנָן לָא יְסַפְקוּן לְאַדלָקָא וְחֵיוְתָא דְבֵיה לֵית הִיא כְמִסַת לַעְלָא׃ יז      כָל עַמְמַיָא כְלָמָא עֹובָדֵיהֹון גְמֵירָא וְשֵיצָאָה אִינוּן חְשִיבִין קֳדָמֹוהִי׃ יח      וּלמַן אַתוּן תְדַמַן לִמדָן קֳדָם אֵל וּמָא דְמוּת דְאַתוּן מְסַדְרִין קֳדָמֹוהִי׃

Targum Jonathan son of Uziel Isaiah 40:13-18
40:13 Who hath directed the Holy Spirit in the mouth of all the prophets? Is it not the Lord? He maketh known the words of His will to the righteous, the servants of His WORD. 40:14 I will make known wisdom to them who pray for it from Him, and I will teach them the way of justice; yea, He will give the law to their sons, and He will make known to their sons’ sons the path of understanding. 40:15 Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, the isles are as fine dust that flieth away. 40:16 And the trees of Lebanon are not sufficient for fire, nor the beasts in it sufficient for a holocaust. 40:17 All nations are as nothing, their works are accounted before Him as naught. 40:18 And whom do you think able to contend with God? and what is the likeness that ye can compare with Him? (TgJ)

Isaiah writes according to the TgJ saying, יג      מַן תַקֵין יָת רוּחַ קוּדשָא בְפֹום כָל נְבִיַיָא הְלָא יוי וְצַדִיקַיָא עָבְדֵי מֵימְרֵיה פִתגָמֵי רְעוּתֵיה הֹודַעִינוּן׃ 40:13 Who hath directed the Holy Spirit in the mouth of all the prophets? Is it not the Lord? He maketh known the words of His will to the righteous, the servants of His WORD. יד      לְהֹון דִבעֹו מִן קֳדָמֹוהִי אַסבַר חָכמָא וְאַלֵיפִנוּן אֹורַח דְדִין וִיהַב לִבנֵיהֹון אֹורָיתָא וְאֹורַח דְסֻכלְתָנוּ לִבנֵי בְנֵיהֹון הֹודַעִינוּן׃ 40:14 I will make known wisdom to them who pray for it from Him, and I will teach them the way of justice; yea, He will give the law to their sons, and He will make known to their sons’ sons the path of understanding. (TgJ) Comparison of the Aramaic Targum to the original Isaiah text, there are a number of things the Targum draws out expanding upon the text with additional content. For example, here the Targum emphasizes the role of the Holy Spirit in communicating God’s will to the prophets and righteous servants. This is a theme that is present but less explicit in the original MSS Hebrew text. In addition to this, both the TgJ and MSS underscore the importance of seeking wisdom from God. However, the Targum makes explicit mention of God teaching the way of justice to those who ask for it, a detail that is less explicit in the original MSS text. Notice how these differences highlight how interpretations and translations can vary, often reflecting the cultural and theological context in which they were created. The Aramaic translation of Isaiah 40:13-14 emphasizes the divine wisdom and guidance provided by God to those who seek it, and the transmission of this wisdom through generations. The text highlights the role of the Holy Spirit in communicating God’s will to the prophets and righteous servants. It also underscores the importance of prayer and seeking wisdom from God, who teaches the way of justice and understanding to those who ask for it. It is interesting here that we read how the Targum Jonathan emphasizes the importance of man seeking the counsel of God. While looking in the Rabbinic commentaries, there is also a discussion on God seeking counsel from man as well. Note what the commentary Aggadat Bereshit 21:1 draws out from Isaiah 40:13-14.

Aggadat Bereshit 21:1
פרק כ”א כתובים.
[א] לדוד מזמור נאום ה’ לאדוני [שב לימיני] (תהלים קי א). זש”ה קורא ממזרח עיט וגו’ (ישעי’ מו יא), יתברך שמו של הקב”ה האיך הוא מחבב את הצדיקים ומגדלם, האיך גדל אברהם שעשאו סנקלטיקוס (פי’ יועץ) שלו, שיהא נוטל בו עצה, שנאמר קורא ממזרח [מארץ מרחק איש עצתי] (ישעי’ שם), אמר לו בוא ושב לימיני, שתהא בעל עצתי, למה שאת נאמן, שכתבתי עיני בנאמני ארץ לשבת עמדי (תהלים קא ו), ושב לימיני, ואפשר שהקב”ה נוטל עצה מבשר ודם, כתיב (כי) עצת ה’ לעולם תעמוד וגו’ (שם לג יא), וכן גדול העצה וגו’ (ירמי’ לב יט). כל העולם כולו ברא ולא נטל עצה, שנאמר מי מדד בשעלו וגו’ (ישעי’ מ יב), ומה כתיב מי תכן את רוח ה’ וגו’ (שם שם יג), כל העולם כולו בראתי, (ואת מי נועץ ואבינהו וגו’) [את מי נועץ ויבינהו וגו’] (שם שם יד), ממי נטלתי עצה, אבל אברהם אני קורא אותו איש עצתי, למה, בנוהג שבעולם מלך בשר ודם שנתן מתנה לאוהביו, אם יחזור בו המלך וישרוף אותה שדה חוץ מדעתו של אוהבו, אינו אומר אין המלך נאמן, אלא מכזב שנתן לי מתנה וחזר בו ושרפה ולא הייתי יודע, כך אמר הקב”ה אני נתתי את הארץ מתנה לאברהם, שנאמר קום והתהלך בארץ וגו’ (בראשית יג ז), ואם מבקש אני להפוך חמשת הכרכים ואיני נוטל עצה מאברהם, עכשיו אומר חזר בו במתנה שנתן לי, אלא הריני נוטל עצה הימנו, שנאמר וה’ אמר המכסה אני מאברהם וגו’ (בראשית יח יז), לפיכך הושיבו לימינו שיהא נוטל בו עצה, שנאמר נאום ה’ לאדוני [שב לימיני] (תהלים קי א).
Chapter 21: Writings [1] A Psalm of David. The word of the Lord to my Lord, “Sit at My right hand, until I make Your enemies a footstool for Your feet.” (Psalm 110:1) The Midrash comments on the phrase “He calls from the east a bird of prey” (Isaiah 46:11), referring to how the name of the Holy One, blessed be He, demonstrates how He loves and exalts the righteous. It explains how Abraham was raised by his advisor Sanquelatikos (meaning “my counselor”), who provided him with advice, as it is said, “Calling from the east [a man of my counsel] (Isaiah 41:2), and said to him, “Come and sit at My right hand, so that you may be my counselor. You are faithful, as I have written, “I have set my eyes on the faithful in the land, that they may dwell with me” (Psalm 101:6). “And sit to my right hand; it is possible that the Lord takes counsel from flesh and blood, as it is written, ‘The counsel of the Lord stands forever, the plans of His heart for all generations’ (Psalm 33:11), and similarly, ‘Great in counsel and mighty in deeds’ (Jeremiah 32:19).” He created the entire world and did not take counsel, as it is said, “Who has measured the waters in the hollow of His hand” (Isaiah 40:12). What is written, “Who has directed the spirit of the Lord…?” (Isaiah 40:13) I have created the entire world, “And to whom will you compare me or count me equal?” (Isaiah 40:25) From whom have I taken counsel? But as for Abraham, I call him my friend, “But you, Israel, my servant, Jacob, whom I have chosen, you descendants of Abraham my friend.” (Isaiah 41:8) Why is Abraham called “my counselor”? In the world’s custom, a king who gives a gift to his beloved, and then later destroys it, except for what his beloved desires, he is not considered unfaithful, but rather a liar who gave me a gift and took it back, and I did not know. Similarly, God says, “I gave the land as a gift to Abraham,” as it is written, “Arise and walk through the land…” (Genesis 13:17). And if I were to ask to overturn the five continents and not take counsel from Abraham, now he would say that I took back a gift I gave him. Rather, I take counsel from him, as it is written, “And the Lord said, ‘Shall I hide from Abraham what I am about to do?'” (Genesis 18:17). Therefore, I have seated him at my right hand, so that he can take counsel with me, as it is written, “The Lord says to my lord: ‘Sit at my right hand…'” (Psalm 110:1).

The Midrash discusses the relationship between God and man, particularly in the context of the divine counsel. It suggests that while God is the creator of the world and does not need counsel, despite being the creator of the universe, the Lord God chooses to take counsel from Abraham in Bereshit / Genesis 18. He chooses to involve Abraham, whom He calls “my friend” and “my counselor.” This is seen as a demonstration of God’s love and exaltation of the righteous. The Midrash uses various biblical verses to illustrate this concept, including Tehillim / Psalm 110:1, Isaiah 46:11, Isaiah 41:2, Tehillim / Psalm 101:6, Tehillim / Psalm 33:11, Jeremiah 32:19, Isaiah 40:12, Isaiah 40:13, Isaiah 40:25, and Isaiah 41:8. The Torah emphasizes that God gave the land as a gift to Abraham (Genesis 13:17), symbolizing His trust and partnership with man. We note how Abraham is referred to as “my counselor,” indicating his special status. This is seen as a demonstration of God’s love and respect for Abraham. The Midrash cites Bereshit / Genesis 18:17, where God deliberates whether to hide from Abraham what He is about to do. This suggests that God involves Abraham in His divine decisions. (Note Abraham’s discussion with God in Parashat Vayera.) In addition, the Midrash concludes with a reference to Tehillim / Psalm 110:1, where Abraham is invited to sit at God’s right hand. This symbolizes Abraham’s role as a counselor and his close relationship with God. We note the significance of this discussion from  Aggadat Bereshit 21:1 and what it draws out from Isaiah 40:13-14. The idea here is that there are biblical examples of God taking counsel from man (i.e. Abraham) and these things parallel what we read in the NT text concerning Yeshua the Messiah. The significance of these things is how the NT text did not simply invent these ideas out of nowhere. Note what it says in the following verses: 

Bible Verses that Discuss the Concept of Sitting at the Right Hand of God:

• Tehillim / Psalm 110:1: “The LORD says to my lord: ‘Sit at my right hand until I make your enemies a footstool for your feet.’” In Greek, it’s “τῷ Δαυιδ ψαλμός εἶπεν ὁ κύριος τῷ κυρίῳ μου κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου”.
• Mark 16:19: “After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God.” “Ὁ μὲν οὖν κύριος Ἰησοῦς μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανόν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ.”
• Luke 22:69: “But from now on, the Son of Man will be seated at the right hand of the mighty God.” In Greek, it’s “ΚΑΤΑ ΛΟΥΚΑΝ 22:69 ἀπ’ ἄρτι ὄψεσθε τὸν Υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ.”
• Matthew 26:64: “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” “λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλήν λέγω ὑμίν, ἀπ’ ἄρτι ὄψεσθε τόν Υίόν τού ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καί ἐρχόμενον ἐπί τῶν νεφελῶν τοῦ οὐρανοῦ.”
• Acts 2:33: “Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear.” “τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθείς, τήν τε ἐπαγγελίαν τοῦ ἁγίου Πνεύματος λαβὼν παρὰ τοῦ πατρός, ἐξέχεε τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε.”
• Hebrews 1:13: “To which of the angels did God ever say, ‘Sit at my right hand until I make your enemies a footstool for your feet’?” “ὅς ἐστιν ἐν δεξιᾷ [τοῦ] Θεοῦ, πορευθεὶς εἰς οὐρανόν, ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.”
• Hebrews 10:12: “But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God.” οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ θεοῦ,
• 1 Peter 3:22: “who has gone into heaven and is at God’s right hand—with angels, authorities and powers in submission to him.” “ὅς ἐστιν ἐν δεξιᾷ θεοῦ πορευθεὶς εἰς οὐρανόν ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.”

These verses emphasize the exalted position of Mashiach in the NT text where Yeshua is said to be seated at the right hand of God. We note according to Pirkei DeRabbi Eliezer 3:5 how God took counsel in the Torah for the creation. The concept of wisdom and the Torah existing with God before creation and aiding in the act of creation is discussed in several places in the rabbinic literature. The Midrash Shemot Rabbah describes the attributes of Bezalel, the artist who fashioned the Mishkan (Tabernacle), as being filled with wisdom, understanding, and knowledge. These traits are not only necessary for establishing a site of Torah learning and observance but are also the very traits that God relied on to create the world in righteousness, holiness, and truth. The Rabbinic tradition views the Torah as God’s blueprint for the creation of the universe. All knowledge and wisdom are contained within it. We note that Paul stated in Colossians 2:9 that in Yeshua dwelled the fullness of God. In Jewish literature, the concept of wisdom (Ḥokhma) is often associated with the act of creation. Mishley / Proverbs 8 tells us that the Lord created the world in wisdom, and we read in verses 22-23 “The LORD possessed me [that’s wisdom] at the beginning of his work, the first of his acts of old.” Therefore, the book of Proverbs introduces this concept in a theological context, presenting wisdom as the first and favorite of God’s creations. This wisdom of God was in Yeshua according to Paul, and it is within this context that we read how in Him all things consist and have their being. (Colossians 1:16-17) In the rabbinic literature, the rabbis connect these concepts together and portray the wisdom of God as a divine attribute which existed with God before creation and played a crucial role in the act of creation itself. This is how Paul draws these conclusions together asserting that the same divine wisdom that created the world also gives us profound teachings to guide our lives. Note how Yeshua taught Torah, he taught us to walk in His footsteps, and all of these concepts come together to provide us with a picture of who Yeshua is and the importance of believing upon Him and what he did for us making atonement for our souls! 

Rashi goes on to say the following in his commentary on these verses from Isaiah.

Rashi on Isaiah 40:13 Parts 1-2
מי תכן. את רוח הקודש בפי הנביאים ה’ תכנו וכדאי הוא להאמן:
Who meted the Holy Spirit in the mouth of the prophets? The Lord prepared it, and He is worthy of belief.
ואיש עצתו יודיענו. רוחו כן ת”י ולפי משמעו ואיש עצתו מוסב לראש המקרא מי תכן את רוחו ומי איש עצתו אשר יודיענו להקב”ה עצה:
and His adviser who informs Him [and the one with whom He takes counsel He informs] of His spirit. So did Jonathan render it. [Who meted out the spirit? The Lord, and the one with whom He takes counsel He informs him, i.e., the righteous in whom God confides, He informs of His plans for the future.] But, according to its context, וְאִישׁ עֲצָתוֹ refers back to the beginning of the verse. Who meted out His spirit and who is His adviser who informs the Holy One, blessed be He, of counsel?

We note how Rashi draws out this idea of the one who metes out the spirit? The NT concept of taking counsel and the Spirit of God is often associated with the role of the Holy Spirit as a counselor or advocate. We read these things in John 14:16-17 where Yeshua promises to ask the Father to give another Helper, the Spirit of truth, to be with his followers forever. In John 16:7 where Yeshua states that it is to the disciples’ advantage that he goes away, for if he does not go away, the Helper will not come. In John 14:26 where the Holy Spirit, whom the Father will send in Yeshua’s name, will teach all things and bring to remembrance all that He said, and in John 16:13 where the Spirit of truth will guide into all truth, not speaking on his own initiative, but will be led by our Father who is in heaven. In contrast to the Rabbinic literature where God takes counsel with the spirit (as per Rashi on Isaiah 40:13), in the NT we read how the Spirit of God is portrayed as a counselor who guides believers into all truth and brings to remembrance the words of the Scriptures. This highlights a shift from a divine council model to a more personal guidance model in the NT text. The presence of God through the indwelling of God’s Spirit empowers the believers to walk in God’s ways, to have a desire to live their lives for Him, etc. 

Isaiah goes on saying the following according to Isaiah 40:15 in the TgJ, טו      הָא עַמְמַיָא כְטִיפָא מִדוּל וּכעִיוּל מֹאזְנַיָא חְשִיבִין הָא נְגָווָתָא כְדוּקָא דְפָרַח׃ 40:15 Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, the isles are as fine dust that flieth away. (TgJ) Here Isaiah makes a powerful statement about the greatness of God in comparison to the nations of the world. In this verse, the nations are likened to a drop from a bucket or dust on a balance, emphasizing their insignificance in comparison to God’s grandeur. In the Rabbinic literature, this verse is often interpreted in the context of God’s sovereignty and the insignificance of human power compared to divine power. The nations, even when combined, are as nothing before God. This perspective underscores the theme of monotheism that is central to Jewish thought. The commentary Akeidat Yitzchak 50:1:4 has the following to say concerning this verse.

Akeidat Yitzchak 50:1:4
אופני הזרוז וההקפד’ על דקדוקי ותנאי תכן הדברים הנעשים יורו על כוונת זמנם והתמדת המשכם אם מעט ואם הרבה. וזה כי כאשר נלין במדבר יום או יומים או כי נשמור חוקות קציר ימים או עשור הנה יספיק לו לזה סכה של קנים או אהל של יריעות באי זה ענין שיזדמן. אמנם כאשר נכון אל בית קבוע לשבתנו כל הימים הלא נבנה לנו גזית וקורות בתינו ארזים בבנין נעים ואופנים ידועים: וכן הוא המנהג הטבעי כי הדברים אשר לא ימשך מציאותם אלינו רק בזמן מועט מימי הנעורים כטוב הגהה ונעימות הקול וצהיבות השער וכדומה הנה הוא תלה אותם בסבות קלות ההסרה. אמנם אשר הוא הכרחי לצורך החיים קשר אותו בסבות חזקות רבות קשי ההסרה: והנה האל ית’ כאשר השקיף אל האומות באותה בחינה שאמר הנביא (ישעי’ מ’) הן גוים כמר מדלי וגו’. הספיק לו במה שצוה להם שבע מצות בני נח ואף אותם התיר להם אחרי כן כמו שדרשו ז”ל (ב”ק ל”ח.) מאומרו (חבקוק ג׳:ו׳) ראה ויתר גוים. אמנם לפי שרצה לזכות את ישראל ולקיימם לפניו לנצח נצחים הרבה להם משפטים ישרים ותורות אמת חקים ומצוות טובים כמ”ש (ישעיהו מ״ב:כ״א) ה’ חפץ למען צדקו יגדיל תורה ויאדיר כי הגדיל התורה למען האדיר ענינם וכמו שאמר בפ’ (דברי’ י”א) ושמתם את דברי אלה על לבבכם וגו’ וסוף למען ירבו ימיכם וימי בניכם וגו’ כימי השמים על הארץ. הכונה שצורך האזהרות והזרוזים ההם הוא לפי שהכונה בהם לקיימם לעד וכמו שאמר הנביא (ישעיהו ס״ו:כ״ב) כי כאשר השמים החדשים וגו’ כן יעמד זרעכם ושמכם: הנה נתתי לך משלים על הכוונה ואתה תוסיף כהנה וכהנה כי הדבר הוא מבואר. והנה יצא לנו מזה ספק עצום על הספורים האלה הנוראים הבאים בכל הפרשיות הסמוכות במעשה המשכן וכליו כי כמה דיות נשפכות וכמה קולמוסין נשברו בכתוב כמה גוילים בתורה המספרים כל המעשים האלו ב’ פעמים א’ קודם מעשה וא’ אחר מעשה אשר בא בכל אחת מהם שיעור מופלא מההקפד’ והדיוק בזכרון החמרים אשר יעשו מהם ובהגבלת כל חלוקיהם בצורתם ודמותם ושיעורם הכל בהשקפה והשגחה גמורה במדה במשקל ובמשורה. והנה הכל היה לצורך מעט מהזמן שאלמלא לא חטאו במרגלים מיד אחר מעשה המשכן ותכף להקמתו היו נוסעים ליכנס לארץ. והנה בבית הגדול והקדוש אשר נקרא שם ה’ עליו בירושלים הר הקדש דכתיב (שמות ט״ו:י״ז) מכון לשבתך פעלת ה’ והוא אשר אמר עליו שלמה (מלכים א ח׳:י״ג) בנה בניתי בית זבול לך מכון לשבתך עולמים. הנה באמת היה מהראוי שיבא בכתובים דבר השם ומצותו על תבניתו ותכונתו וצורתו ומדותיו למוצאיו ומובואיו בכפלי כפלים מהשלמיות שבאו בפרשיות הללו על מעשה המשכן וכליו. ומכל זה לא נמצא רק שמץ דבר שכתוב בדברי הימים (א’ כ”ח) ויתן דוד לשלמה בנו את תבנית האולם ואת בתיו וגנזכיו ועליותיו וחדריו הפנימי’ ובית הכפורת ותבנית כל אשר היה ברוח עמו לחצרות בית ה’ ולכל הלשכות סביב לאוצרות האלהים ולאוצרות הקדשים הנה ביאר שכל אלו הענינים לא בא אליו על ידי נביא ולא בנבואה גמורה רק שהיה ברוח עמו לפי שכלו המושפע מאתו יתעלה וכמו שאמר בסוף דבריו (שם) הכל בכתב מיד י”י עלי השכיל כל מלאכות התבנית. ומבואר הוא כי מדת הכתובים האלו לא היתה דיים למלאכ’ הזאת הנפלא’ וכ”ש ביחס או ערך הבא בתורה על מלאכת המשכן הכתוב:
The pains taken when constructing a shelter reflect the purpose that shelter is to serve. If the shelter is to be no more than a temporary hut shielding shepherds against the heat of the sun, its materials and the care expended on its construction will be minimal. If, however, it is to serve as an all year residence, the utmost care will be taken to construct it of durable materials and to ensure precise workmanship. Similarly, bodily attributes such as hair, smoothness of skin, clarity of voice, none of which perform vital functions, often deteriorate at a rapid pace. Vital physical attributes such as the heart, digestive system, etc., will be observed to have been constructed of a far more durable nature. Nations whose continued existence in history G-d considered vital, have been given the Torah and commandments, whereas those nations whose future was considered marginal, were only given seven commandments, as if to indicate that their historic lease on life was relatively brief, when compared with that of Israel. Compare Isaiah 40, 15, “here the nations are like a drop fallen from the bucket.” On the other hand, concerning Israel, G-d said “Place these My words on your hearts.. so that your days on earth will endure a long time. (Deut. 11,18-21) In view of the above, it becomes difficult to understand why the Torah has expended so much ink and parchment in detailing everything about the tabernacle, since it was not to be a permanent structure. Since the tabernacle was to serve only as a temporary abode while Israel was on the way to the holy land and until a permanent temple would be built, all these detailed instructions are hard to comprehend. Had it not been for the sin of the spies, Israel would have entered the holy land at once, and construction of the permanent temple would have begun at once. When one compares the brief reference in Chronicles concerning the blueprint for the permanent temple, the contrast becomes even more startling. One would have expected a wealth of detail either in the book of Kings or in Chronicles, if these events had been described according to normal usage, (compare Chronicles I chapter 28)

The most significant point here the Midrash makes is in relation to how the Rabbis reason why a nation continues to exist. The nations that continued to exist are those whom God considers vital and therefore the nation was given the Torah commands for its preservation. The way the Torah preserves a nation is by providing a legal framework, establishing a divine covenant, instituting cultural practices, serving as a historical record, and offering spiritual guidance. We note how in both Jewish and Christian traditions the Torah is viewed as a way to preserve life. The reason is that the Torah provides a Foundation of Law and Order. The Torah serves as the foundation of law and societal order and is the source of the establishment of laws, courts, along with civil liberties and the rights of individuals, etc. The Torah provides a blueprint in the commands and statutes of God that guide righteous living among individuals. This helps maintain social harmony and cohesion within the nation. The Major conclusion is without the Torah commands the nation will descend into chaos and destruction. Take for example the nation of Israel, the Torah outlines the covenant between God and the nation of Israel where Israel agrees to follow God’s laws, and in return, they receive His guidance and protection. This covenant strengthens the national identity of Israel and preserves them as a distinct people. The Torah also provides insights into history, culture, and religious practices, which also help as a guide for how a nation may be preserved through a covenant with God! The wisest decision for a people of any particular nation is to enter into a covenant relationship with God through faith in Yeshua.

Isaiah goes on saying the following in Isaiah 40:16-18 according to the TgJ, טז      וְאִילָנֵי לִבנָן לָא יְסַפְקוּן לְאַדלָקָא וְחֵיוְתָא דְבֵיה לֵית הִיא כְמִסַת לַעְלָא׃ 40:16 And the trees of Lebanon are not sufficient for fire, nor the beasts in it sufficient for a holocaust. יז      כָל עַמְמַיָא כְלָמָא עֹובָדֵיהֹון גְמֵירָא וְשֵיצָאָה אִינוּן חְשִיבִין קֳדָמֹוהִי׃ 40:17 All nations are as nothing, their works are accounted before Him as naught. יח      וּלמַן אַתוּן תְדַמַן לִמדָן קֳדָם אֵל וּמָא דְמוּת דְאַתוּן מְסַדְרִין קֳדָמֹוהִי׃40:18 And whom do you think able to contend with God? and what is the likeness that ye can compare with Him? (TgJ) The Talmud discusses these verses in relation to those who do not know God’s Word and who do not apply God’s word to their lives as converting from being a Jew to being a Gentile..

Jerusalem Talmud Berakhot 9:1:27
תַּנִּי רִבִּי יְהוּדָה אוֹמֵר שְׁלֹשָׁה דְּבָרִים צָרִיךְ אָדָם לוֹמַר בְּכָל יוֹם בָּרוּךְ שֶלֹּא עָשַׂנִי גּוֹי. בָּרוּךְ שֶלֹּא עָשַׂנִי בּוּר. בָּרוּךְ שֶלֹּא עָשַׂנִי אִשָּׁה. בָּרוּךְ שֶלֹּא עָשַׂנִי גּוֹי שֶׁאֵין הַגּוֹיִם כְּלוּם כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ. בָּרוּךְ שֶלֹּא עָשַׂנִי בּוּר שֶׁאֵין בּוּר יְרֵא חֵטְא. בָּרוּךְ שֶלֹּא עָשַׂנִי אִשָּׁה שֶׁאֵין הָאִשָּׁה מְצוּוָה עַל הַמִּצְווֹת.
It has been stated: Rebbi Yehudah *In the print of the Babli, Menaḥot 43b, “R. Meïr.” However, R. Rabbinowitz notes a German and an Egyptian manuscript of the Babli that have “R. Yehudah”, as well R. Isaac Fasi and Rosh, in line with the Yerushalmi and the Tosephta, Berakhot 6:17. The entire paragraph is from R. Yehudah in the Tosephta. says, three things a man has to recite every day: Praise to Him Who did not make me a Gentile. Praise to Him Who did not make me uncivilized *The uncivilized person is one who knows no Bible, no Mishnah, and no trade. Since he cannot know what is forbidden, he cannot fear sin. In the Babli (Menaḥot 43b–44a) it is reported that R. Jacob bar Aḥa changed this benediction to “Who did not make me a slave,” since an uncivilized person can become civilized; his state of ignorance is not God-given.. Praise to Him Who did not make me a woman. “Praise to Him Who did not make me a Gentile,” because Gentiles are not considered to be anything, (Is. 40:17) “all Gentiles are nothing before Him.” “Praise to Him Who did not make me uncivilized,” because an uncivilized person cannot fear sin *Mishnah Pirqe Avot 2:6.. “Praise to Him Who did not make me a woman,” because women are not commanded about benedictions *Here מצוות cannot mean “commandments”, not even “positive commandments tied to a fixed time” that do not apply to women, but “benedictions”, as in Chapter 6, Halakhah 1, first paragraph..

The most interesting concept here is the concept of how a Jew becomes a gentile or non-Jew? The commentary in the text does not explicitly reason how a Jew could become a Gentile, but it implies that a Jew who does not observe the commandments (mitzvot) or who worships idols is like a Gentile loses his Jewishness. We note a parallel concept in the book of Romans. According to the book of Romans, Paul describes one who can lose his Jewishness, and one who can become Jewish, in his discussion on who is a Jew inwardly according to Romans 2:28-29. He takes the example from Moshe in the Torah on the circumcised heart from Devarim / Deuteronomy 10:16 and 30:6. In both verses, Moses urges the Israelites to remove the foreskin of their hearts and be obedient to God. Moshe implies something that is more personal and deeper that is connected to the heart when he speaks of circumcising the heart for obedience. Here, the Talmud, Moshe in the Torah, and Paul in the NT text all speak of a person’s need to have a sincere faith in God in order to obey His will (from the innermost being), illustrating for us how the Mitzvot (commands) of God are more than simply an external application. We note how the Torah speaks of one being a Jew vs a Gentile is related to keeping the Torah and repentance. According to the Torah, all of the people who left Egypt consisted of a mixed multitude, and they arrived at the mountain of Sinai (Shavuot) and God gave the Torah to the people. It was at this point that both Moshe and the people entered into a covenant agreement with God agreeing to keep all of the words of the covenant. A basic superficial summary of the Torah commands are: 1) not to worship idols, 2) not to curse God, 3) not to murder, 4) not to commit adultery, 5) not to steal, 6) not to eat a limb from a living animal, and 7) to establish courts of justice. The Torah describes repentance as confessing one’s sins, regretting them, resolving not to repeat them, and asking for forgiveness from God and from those who were harmed. For Gentiles, repentance also involves turning away from sin and seeking God’s forgiveness, but the details may vary depending on the nature of the sin and the level of knowledge of the sinner. Some rabbis say that Gentiles who repent from idolatry are considered righteous converts (gerim toshavim), while others say that they are still considered Gentiles but with a higher status. Some rabbis also say that Gentiles who repent from other sins are rewarded in this world and in the world to come, while others say that they are only rewarded in this world. So, the conclusions vary according to the rabbinic literature, and the connection of being a Jew who becomes a Gentile is related to one turning from the Torah command. In both instances, it is important to note how central the Torah is for both the Jew and Gentile. The rabbis say in the rabbinic literature that a Jew who converts to another religion or who denies the Torah is considered an apostate (mumar, מומר, convert) and loses his or her Jewish status. However, some rabbis also say that such a person can repent and return to Judaism, as the verse says according to Devarim / Deuteronomy 30:2 “And you will return to the Lord your God.” In the NT text Paul focuses upon the mercy of God through faith in Yeshua the Messiah for the Gentile for entering into the family of God. This is why Paul speaks so positively and frequently about the Torah in the book of Romans. Paul speaks positively and frequently about the Torah in the book of Romans, but he also emphasizes that the Torah is not the basis of salvation for Jews or Gentiles. Here are some examples of how Paul affirms the value and validity of the Torah according to Romans:

How Paul Affirms the Validity of the Torah in Romans (A Short Summary)

• Romans 2:17-29, Paul addresses the Jewish believers in Yeshua who boast in the Torah and circumcision, and he warns them not to rely on these outward signs of identity without obeying the Torah from the heart. He also says that Gentiles who follow the moral law written on their hearts can be regarded as circumcised in spirit, and that a true Jew is one who is inwardly circumcised by the Spirit, not by the letter of the law. However, he does not deny or dismiss the importance of the Torah and circumcision for the Jews, but rather he says that they are valuable if they lead to obedience and faithfulness. He says in verse 25: “For circumcision indeed is of value if you obey the Torah, but if you break the Torah, your circumcision becomes uncircumcision.” 
• Romans 3:1-8, Paul anticipates the objection that his gospel nullifies the advantage of being a Jew and the value of circumcision. He responds by saying that the Jews have a great advantage, because they were entrusted with the oracles of God, that is, the Torah. He also says that God’s faithfulness to his promises is not affected by human unfaithfulness, and that God’s righteousness is demonstrated by his judgment on those who disobey his Torah. He says in verse 2: “Much in every way. To begin with, the Jews were entrusted with the oracles of God.” 
• Romans 3:21-31, Paul declares that God has revealed his righteousness apart from the Torah, through faith in Yeshua the Messiah, for all who believe, both Jews and Gentiles. He also says that this does not mean that he is abolishing or contradicting the Torah, but rather he is upholding and fulfilling it. He says in verse 31: “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.” 
• Romans 7:1-25, Paul uses an analogy of marriage to explain how Believers are released from the bondage of the Torah and joined to the Messiah. The bondage of the Torah is found in the curse due to sin, the judgment of guilt before God, and the slavery to sin in our bodies which direct us to the Messiah for help to overcome sin and obey God’s commands. This is why he says that the Torah has authority over a person only as long as he or she lives, but when one dies, one is free from the Torah. He also says that Believers have died to the Torah through the Messiah’s death, and have risen to a new life in the Spirit. He says in verse 4: “Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.” However, he does not imply that the Torah is evil or sinful, but rather he says that the Torah is holy, righteous, good, and spiritual. He also says that the Torah specifically reveals and exposes sin, but it cannot overcome or deliver us from sin. He says in verse 12: “So the law is holy, and the commandment is holy and righteous and good.” And in verse 14: “For we know that the law is spiritual, but I am of the flesh, sold under sin.” So, here Paul describes this situation of the sinfulness of the body and the daily struggle with sin that we have.
• Romans 9:1-5, Paul expresses his sorrow and anguish for his fellow Jews who have not accepted Yeshua as their Messiah. He acknowledges their elevated status as God’s chosen people, who have received many blessings from God, including the adoption as sons, the glory, the covenants, the giving of the Torah, the worship (temple service), and the promises. He also says that they are descended from the patriarchs (Abraham, Isaac, and Jacob), and from them came Yeshua according to the flesh. He says in verses 4-5: “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the Torah, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Messiah, who is Lord over all, blessed forever. Amen.” 

So, the list could go on, but here we can see how Paul agrees with and is consistent with both the Rabbinic and NT opinion on the Torah for the lives of God’s people. We note that the rabbinic literature is not diametrically opposed to the NT text. This is demonstrated by how Paul speaks positively and frequently about the Torah in the book of Romans. He affirms that the Torah is a gift from God to his people Israel, and for the Gentile as a guide for moral living. He also recognizes that the Torah points to Mashiakh, who is the end (goal) of the law for righteousness (Romans 10:4) However, he also stresses that the Torah is not the means of salvation for Jews or Gentiles, but rather faith in the Messiah is the only way to be justified before God. These things speak to the inward transformation that is necessary, which then is made known by the outward expression of our faith according to God’s word. Paul argues and reasons this saying that the Torah cannot empower people to overcome sin and death, but rather the Spirit of God can enable us to live a new life of freedom and love. The point is we need to seek this freedom and empowerment of God in our lives. So, if you are ever asked why do we need to believe in Yeshua as the Messiah and what he did for us in order to be saved and forgiven of our sins? The reason is exactly what we have been talking about here, how God empowers us through faith, and the inward transformation that is necessary to facilitate the outward expression of our faith as a faithful people! We need the help of God and His Messiah to overcome this world! These things are accomplished through faith in God’s Son Yeshua, and in His holy Word!