Isaiah 40:20

Isa 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.

Ver. 20. He that is so impoverished - chooseth a tree.] Which therehence may well say, -

“ Olim truncus eram ficulnus, inutile lignum,

Cum faber incertus scamnum, faceretne Priapum,

Maluit esse Deum; Deus inde ego: ” --

He chooseth a tree that will not rot.] Which yet is hard to do; the cypress tree is most likely. But what goodly gods were those that could not keep themselves from rotting.

A cunning workman.] Somewhat better than he who made the ugly rood of Cockram, whereof when they complained to the Mayor of Doncaster, he advised them to clap a pair of horns on the head of it, and then instead of a god, it would make an excellent devil.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_40:20

A graven image

An image that will not totter

If an idol leant over or fell that was the very worst of omens; cf the case of Dagon.

(Prof. G. A. Smith, D. D.)

The absurdity of idolatry

A wooden image, planed smooth below and heavier than above, so as not to upset at every push, is to be a god! (F. Delitzsch, D. D.)

The helplessness of graven images

When John Knox was a prisoner in France, the officers brought to him a painted board, which they called Our Lady, and commanded him to kiss it. They violently thrust it into his face, and put it betwixt his hands, who, seeing the extremity, took the idol, and advisedly looking about, he cast it into the river and said, Let Our Lady now save herself; she is light enough; let her learn to swim! After that was no Scotsman urged with that idolatry. (Knox, History of the Reformation.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

This is the origin of a metal idol. The wooden idol is described in Isa 40:20 : "The man who is impoverished in oblations, he chooseth a block of wood that will not rot; he seeketh for himself a skilful smith, to prepare an idol that will not shake." He who has fallen into such poverty that he can only offer to his God a poor oblation (terūmâh, accusative, according to Ewald, 284, c), has an idol cut for himself out of a block of wood. That sâkhan (Arab. sakana or sakuna)

(Note: Both forms occur in this sense, according to the evidence of original sources, with the common imperative yaskunu, the infinitive sukūne passed over by Freytag, the verbal substantive maskane, and the adjective miskin or meskin, primarily to be forced to inactivity through weakness, destitution, or outward influences, not to be able to move and exert one's self; or, more particularly, not to be able to defend one's self (as it were to be obliged to sit still or keep still). Hence more especially opibus et facultatibus carens, being in distress, destitute, poor.)

is an ancient word, is evident from Deu 8:9. The verb yimmōt, like yittōl in Isa 40:15, is a fut. niphal, to be made to shake. A wooden image, which is planed at the bottom, and made heavier below than above, to prevent its falling over with every shock, is to be a god! The thing carries its own satire, even when described with the greatest seriousness.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

40:20 image that won’t fall down: This is a sarcastic remark; it would be embarrassing if the idol did not even have the power to remain standing (see 40:18; 41:7; 1 Sam 5:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He showeth the rage of the idolaters, seeing that the poor that have not to suffice their own necessities, will defraud themselves to serve their idols.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

impoverished--literally, "sunk" in circumstances.

no oblation--he who cannot afford to overlay his idol with gold and silver (Isa 40:19).

tree . . . not rot--the cedar, cypress, oak, or ash (Isa 44:14).

graven--of wood; not a molten one of metal.

not be moved--that shall be durable.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. Chooseth a tree that will not rot] For what? To make a god out of it! The rich we find made theirs of gold and silver; the poor man was obliged to put up with a wooden god! From the words "he that hath no oblation chooseth a tree," we may learn that the gold and silver necessary to make the graven image was first dedicated, and then formed into a god! How stupid is idolatry! Strange that these people did not perceive that there could be no help in these molten and wooden idols!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) He that is so impoverished . . .—The transition is abrupt, but the intention apparently is to represent idolatry at its opposite extremes of the elaborate art in which kings and princes delighted, and the rude rough image, hardly more than a fetiche, the inutile lignum of Horace, “which cannot be moved,” standing on its own wide base, so as not to fall.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. He that is so … oblation] R.V. He that is too impoverished for such an oblation (lit. impoverished with respect to an oblation). If the text be sound this seems the only possible interpretation, although the whole sense turns on the word “such” which is in no way expressed. Moreover the technical tìrûmâh (temple-oblation) has no appropriateness here. The LXX. appear to have read tìmûnâh (ὁμοίωμα), which looks more promising, but leaves the word for “impoverished” (מְסֻכָּן) more unintelligible than ever. Jerome gives the information that mìṣukkân is a durable kind of wood (see Vulg. “lignum imputribile”); and this has led some to connect it with an Assyrian word, musukkânu (= palm-tree). The Targ. gives “he cutteth down a laurel-tree,” apparently taking מסכן as a denominative from סַכִּין (= knife). This shews at least that there was no reliable Jewish tradition as to the meaning of the word. Duhm, combining the hints of the Targ. and the LXX., obtains a reading which is as good as any that can be suggested: “He who carves an image.” The transition from the metal to the wooden idol is thus more distinctly expressed.

a tree that will not rot] Such as those named in ch. Isa_44:14. A weak parody of Eternity!

that shall not be moved] that will not totter. See 1Sa_5:3-4; cf. Wisd. Sol. 13:15 f.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He that is so impoverished that he hath no oblation,.... Who is so poor that he cannot bring an offering to his God, yet he will have one; and though he cannot purchase a golden or silver one, or one that is gilt, and adorned with either; yet he will have a wooden one, as follows. Some render it, "he that is set over the oblation", which Aben Ezra mentions; that was over the treasury, where the oblations were; the Heathen priest, whose business it was from thence to procure idols to worship. Jerom takes the word to be the name of a tree that will not rot; and so the Targum renders it,

"he cuts down an ash:''

but the word is descriptive of an idol worshipper; and, according to Gussetius (x), signifies one that by custom and repeated acts has got skill in such things; and so Jarchi: hence

he chooseth a tree that will not rot: he goes to the forest, and chooses the best tree for his purpose he can find, even one that will not rot, as the cypress; and though he cannot get an idol made of metal, but is forced to have one of wood, yet he will get the best he can, that will last longest, an incorruptible deity, as he fancies:

he seeketh unto him a cunning workman, to prepare a graven image that shall not be moved: having decided upon his tree, and what sort of wood to make his god of, he looks out for an ingenious carpenter and carver, a good workman, to make it in the form of an image, and grave, or rather carve it, in the best manner he can, and then fasten it in a proper place, that it may not fall; a poor helpless deity, that cannot secure itself, and much less be of any service to its worshippers.

(x) Ebr Comment. p. 558.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He that is so impoverished - So poor. So it is generally supposed that the word used here is to be understood, though interpreters have not been entirely agreed in regard to its signification. The Septuagint renders the phrase, ‘The carpenter chooseth a sound piece of wood.’ The Chaldee. ‘He cuts down an ash, a tree which will not rot.’ Vulgate, ‘Perhaps he chooses a tree which is incorruptible.’ Jarchi renders it, ‘He who is accustomed to examine, and to judge between the wood which is durable, and other wood.’ But the signification of the word (from סכן sâkan, “to dwell, to be familiar with anyone”) given to it by our translators, is probably the correct one, that of being too poor to make a costly oblation. This notion of poverty, Gesenius supposes, is derived from the notion of being seated; and thence of sinking down from languor or debility; and hence, from poverty or want.

That he hath no oblation - No offering; no sacrifice; no rich gift. He is too poor to make such an offering to his god as would be implied in an idol of brass or other metal, richly overlaid with plates of gold, and decorated with silver chains. In Isa 40:19, the design seems to have been to describe the more rich and costly idols that were made; in this, to describe those that were made by the poor who were unable to offer such as were made of brass and gold. The word ‘oblation,’ therefore, that is, offering, in this place, does not denote an offering made to the true God, but an offering made to an idol, such as an image was regarded to be. He could not afford a rich offering, and was constrained to make one of wood.

Chooseth a tree that will not rot - Wood that will be durable and permanent. Perhaps the idea is, that as he could not afford one of metal, he would choose that which would be the most valuable which he could make - a piece of wood that was durable, and that would thus show his regard for the god that he worshipped. Or possibly the sense may be, that he designed it should not be moved; that he expressed a fixed and settled determination to adhere to the worship of the idol; and that as he had no idea of changing his religion, the permanency and durability of the wood would be regarded as a somewhat more acceptable expression of his worship.

A cunning workman - Hebrew, ‘A wise artificer;’ a man skilled in the art of carving, and of making images.

A graven image - An image engraved or cut from wood, in contradistinction from one that is molten or made from metals.

That shall not be moved - That shall stand long, as the expression of his devotion to the service of the idol. The wood that was commonly employed for this purpose as being most durable, as we learn from Isa 44:14, was the cedar, the cypress, or the oak (see the note in that place). The phrase, ‘shall not be moved,’ does not refer so much to its being fixed in one place, as to its durability and permanency.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Wood. Hebrew hamsuccan, (Haydock) which Septuagint, Chaldean, and St. Jerome explain of a sort of wood used for idols. Moderns take it to be "a rich," or rather "a poor man. He who is mean in his offering, chooses wood that," &c. (Calmet) (Protestants)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That he hath no oblation; that he can hardly procure money sufficient to buy the meanest sacrifice for his God.

He seeketh unto him a cunning workman; he is so mad upon his idols, that he will one way or other find money to procure the choicest materials, and the help of the best artist, to make his idol.

That shall not be moved; which after all this cost and art cannot stir one step out of its place to give you any help.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. Chooseth a tree — Now for the wooden idol, and the most cunning workman sought for graver! See Isa_44:14.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He that is so impoverished, etc.; rather, he that can only make a poor offering, i.e. that cannot spend much on religion. Chooseth a tree; rather, chooseth wood goes to the carpenter, and selects a good sound block of wood, out of which his idol shall be made. After this he has to find a skilful workman, who will carve his image for him and set it up, so that it shall not shake. As Delitzsch observes, "The thing carries its own satire" in the mere plain description of it. Is such a thing comparable to God?

The distinguishing love of God.

"He calleth them all by names by the greatness of his might "for that he is strong in power." The infinitude of God is no argument at all against his observance of the individual and the minute; rightly regarded, it is a strong inference in favour of it. Because he is infinite in wisdom he compasses all that is most vast and extensive; and for the same reason, "by the greatness of his might, for that he is strong in power he has a perfect mastery over all the particulars of his creation. He not only summons the mighty armies of the skies and marshals the whole host of heaven, but he is familiar with each separate star: "He calleth them all by names." This individual attention applies to:

1. The inanimate creation (text).

2. The sentient, unintelligent creation: "Not a sparrow falls to the ground" etc.; and this fact constitutes a strong reason for forbearing from cruelty towards every living creature, and for treating all the members of the animal world with constant kindness.

3. The whole human world. Even if this doctrine were not true in other realms, it certainly must be in this. As we could not think and feel as we wish to do of the human father who failed to distinguish his children from each other, so also could we not reverence and love the heavenly Father if he failed to distinguish us. But he does not fail; "he mils us all by names;" he is the true and good Shepherd, who "calls his own sheep by name." Each one of us is:

(1) The object of his Divine thought and care. Every child of man can say, "The Lord thinketh on me.

(2) The object of his parental yearning. Away in the far country, each prodigal may be sure that there is a wronged, waiting, expectant Father, who is grieved concerning him, and who earnestly remembers him still.

(3) The object of his redeeming and self-sacrificing love. "He loved me, and gave himself for me," we can all say, after the apostle.

(4) The object of his disciplinary dealing. "Whom the Lord loves he chastens, and scourges every son," etc.

(5) The object of his desire that we should share his work and his glory. To each of his disciples he says, "Follow thou me; Go thou, and work in my vineyard. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He - That can hardly procure money to buy a sacrifice. Chuseth - He is so mad upon his idols, that he will find money to procure the choicest materials, and the best artist to make his idol. An image - Which after all this cost, cannot stir one step out of its place to give you any help.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“(As for) the (man) impoverished (by) offering, a tree (that) will not rot he chooses, a wise carver he seeks for it, to set up an image (that) shall not be moved.” While the rich waste their gold and silver upon idols, the poor are equally extravagant in wood. To say that the poor man uses wood instead of gold and silver, is coherent and appropriate, but far less significant and striking than to say, that the man who has already reduced himself to want by lavish gifts to his idol, still continues his devotions, and as he no longer can afford an image of the precious metals, is resolved at least to have a durable wooden one. Thus understood, the verse adds to the general description a particular trait highly expressive of the folly of idolaters. ‘Wise’ is here used in what appears to be its primary meaning of artistically skilful. See note on "Isa 3:3".

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

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.

He who is accustomed Heb. הַמְסֻכָּן. Comp. (Num. 22:30) “Have I been accustomed (הַהַסְכֵּן הִסְכַּנְתִּי)?”

to select Heb. תְּרוּמָה, separation, selection of the trees.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

המסכן תרומה Some explain מסכן to be identical with סוכן treasurer (22:15), and supply מסכן: the treasurer, namely, the treasurer of the oblation. According to others מסכן is an adjective; That which is stored up, namely the oblation, of which to make an image;

the third person in יבחר he chooseth is explained by them to refer to the owner of the oblation.

To prepare a graven image that shall not be moved. To fasten it with nails.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.