Exegetical and Hermeneutical Commentary of Isaiah 41:22
Let them bring [them] forth, and show us what shall happen: let them show the former things, what they [be], that we may consider them, and know the latter end of them; or declare us things for to come.
22. bring them forth and shew ] It is assumed that the “strong arguments” must be predictions.
the former things] i.e. “things past” (from the standpoint of the speaker) as opposed to things still future ( things to come). The expression ( h-r’shnth) occurs with great frequency in the first part of this prophecy. Sometimes the stress lies on the event, sometimes on the prediction; but in reality the phrase includes both ideas “past events as predicted.” So here the challenge is to produce past predictions which have been already verified by the event. There is no ground whatever for the view of Delitzsch and others that in this verse h-r’shnth refers to events still future, but in the immediate future, as opposed to the more remote future (“things to come”). See G. A. Smith, Exposition, p. 121, note.
the latter end of them ] their issue. Sense and parallelism are undoubtedly improved if (with Duhm) we transpose the last two clauses, reading the closing lines thus:
the former things, what they are do ye announce, that we may lay it to heart; or the coming things let us hear, that we may know their issue.
Fuente: The Cambridge Bible for Schools and Colleges
Let them bring them forth – Let the idols, or the worshippers of idols, bring forth the evidences of their divine nature and power. Or more probably it means, let them draw near or approach.
And show us what shall happen – None but the true God can discern the future, and predict what is to occur. To be able to do this, is therefore a proof of divinity to which God often appeals as a demonstration of his own divine character (see Isa 44:7-8; Isa 45:3-7; Isa 46:9-10). This idea, that none but the true God can know all things, and can with certainty foretell future events, is one that was admitted even by the pagan (see Xen. Cyr. i. The immortal gods know all things, both the past, the present, and those things which shall proceed from each thing. It was on this belief also that the worshippers of idols endeavored to sustain the credit of their idol-gods; and accordingly, nearly all the reputation which the oracle at Delphi, and other shrines, obtained, arose from the remarkable sagacity which was evinced in predicting future events, or the skillful ambiguity in which they so couched their responses as to be able to preserve their influence whatever might be the result.
Let them show the former things what they be – The idea in this passage seems to be, Let them foretell the entire series of events; let them predict in their order, the things which shall first occur, as well as those which shall finally happen. Let them not select merely an isolated and unconnected event in futurity, but let them declare those which shall have a mutual relation and dependency, and whose causes are now hid. The argument in the passage is, that it required a far more profound knowledge to predict the serges of events as they should actually occur; to foretell their order of occur rence, than it did to foretell one single isolated occurrence. The latter, the false prophets of the pagan often undertook to do; and undoubtedly they often evinced great sagacity in it. But they never undertook to detail minutely a series of occurrences, and to state the order in which they would happen. In the Scriptures, it is the common way to foretell the order of events, or a series of transactions pertaining often to many individuals or nations, and stretching far into futurity. And it is perfectly manifest that none could do this but God (compare Isa 46:10).
Or declare us things for to come – Declare any event that is to occur; anything in the future. If they cannot predict the order of things, or a series of events, let them clearly foretell any single event in futurity.
Fuente: Albert Barnes’ Notes on the Bible
Let them; either the idols; or, which is all one, the idolaters in the name and by the help of their idols.
What shall happen; all future events; which he divides into two sorts in the following clause, the former and the latter, as we shall see.
Let them show the former things; which is not to be understood of such things as are past, for such things might easily be known by men from history, much more by the devils who possessed and acted in their idols; but of such things as should shortly come to pass, which may be better discerned than those things which are yet at a great distance. So he propounds the easiest part first. Let us try whether they can foretell those things which are even at the door, and if so we will try them further. Let them tell us what things shall happen, and in what order, which first, and which last.
That we may consider them, Heb. and we will set our heart to it; we will allow the argument its due weight, and either fairly answer it, or give up our cause against idols.
And know; that we may know, or let us know by their information.
The latter end of them; the consequence of them, whether the events did answer to their predictions, or what things happened next after those former things.
Declare us things for to come, to wit, hereafter, or after a long time; which limitation may be easily gathered, both from the opposition of this clause to the former, and from the next following clause, where it is so limited and explained.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. what shall happen“Letthem bring near and declare future contingencies“[HORSLEY].
former things . . . thelatter end of themshow what former predictions the idols havegiven, that we may compare the event (“latter end”) withthem; or give new prophecies (“declare things to come”)(Isa 42:9), [MAURER].BARNES explains it morereconditely, “Let them foretell the entire series ofevents, showing, in their order, the things which shall firstoccur, as well as those which shall finally happen”; thefalse prophets tried to predict isolated events, having no mutualdependency; not a long series of events mutually and orderlyconnected, and stretching far into futurity. They did not even tryto do this. None but God can do it (Isa 46:10;Isa 44:7; Isa 44:8).”Or . . . things to come” will, in this view, mean, Letthem, if they cannot predict the series, even predict plainlyany detached events.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let them bring them forth,…. Not their reasons, as before, but their gods; let them cause them to come nigh, let them appear in court, and speak for themselves, when their worshippers have said all they can in defence of their deity:
and show us what shall happen: what shall come to pass hereafter; and by that prove their divinity; for none but God can foretell things to come with certainty; for everything else but what comes from God, by his prophets, is all conjecture, ambiguous, uncertain, mere juggle, trick, and deception, as were the oracles of the Heathens; but what is clearly and plainly foretold, and agreeably to the prediction comes to pass, is a proof of deity, and as such is here challenged. The “us” here, and the “we” in the following clauses, either design God, and the Christians, the true worshippers of him; or rather the three divine Persons in the Godhead, Father, Son, and Spirit, the one true God, in opposition to the gods of the Heathens. The Targum renders it,
“what shall happen to us:”
let them show the former things what they be: either what were before the creation of the world, as Jarchi; what were purposed, decreed, and determined so early to be done; or let them write, or inspire their prophets to write, a history of the creation, and of the transactions of former times, as Moses did, under the inspiration of God; or let them show what things before predicted by them have come to pass, agreeably to their predictions; or rather “the first things, which may be, show” y; what will first or presently come to pass, that show unto us if you can:
that we may consider them, and know the latter end of them; or, “and we will set our hearts upon them” z; weigh them well in our minds, and diligently and attentively consider them, how and in what manner it is foretold they shall come to pass, and take notice and observe the issue of them, and whether the event answers to the prediction: or “declare us things for to come”; which are at a great distance; tell us not only what shall be done in the present age, but onward to the end of the world.
y “priora quid ipsa, nuntiate”, Montanus; “piora quaenam sint indicate”, Piscator. z “et ponemus cor nostrum”, V. L. Pagninus, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
22. Let them bring them forth. Not only does he attack idolaters, but he bids them bring forward the gods themselves along with them; as if he had said, “Whatever may be their ingenuity, they will not be advocates able to defend so bad a cause.” Here we see God sustaining the character of an advocate, and speaking in the name of the whole nation; for he does not wish to be separated from his Church, which he therefore confirms and fortifies against the mockeries of wicked men, and other contrivances by which they attack our faith. We ought therefore to be of good cheer, when God undertakes our cause, and comes forth publicly against idolaters, and, armed with his invincible truth, rises up against the idols and puts to silence their vanity.
In this manner he shews, that by his word he has most abundantly armed his elect for certain victory, so that they ought not to hesitate to attack and join battle with all unbelievers; and indeed whoever has profited, as he ought, by heavenly doctrine, will easily repel all the tricks of Satan by steadfast and victorious faith. It is true, indeed, that our faith begins with obedience; but submissiveness, by which we place our senses in obedience to God, goes before understanding, in such a manner that it illuminates our minds by certain knowledge. And by this mark the true religion is distinguished from superstitions, for it is regulated by a rule which is not doubtful and cannot deceive. Idolaters are indeed exceedingly proud of their errors, but all their obstinacy proceeds from stupidity, madness, or fanatical violence; for if they would soberly and calmly attend to sound doctrine, that pride by which they obscure the light of truth would speedily give way.
It is far otherwise with the godly, whose faith is indeed founded on humility, but is not rashly led away by foolish and inconsiderate zeal, for it has for its guide and teacher the Spirit of God, that it may not go astray from the sure light of the word. Accordingly, when there is no rule to distinguish, as the Prophet declares, it is absolute superstition. Now, since nothing ought to be rejected at random, believers say, “Bring them forth, and we will give our heart to them;” not that they whom God has taught ought still to be ready to turn to either side, but because superstitious persons can bring forward no argument but what is ridiculous. Again, therefore, he points out the distinction between stupid obstinacy and true faith, which has its foundation in the word of God, so that it can never fail.
And let them tell us what is to come. We must now inquire by what arguments the Prophet maintains the majesty of God; for God claims for himself Almighty power and foreknowledge of all things, in such a manner that they cannot be ascribed to another without the most shocking blasphemy. Hence it is concluded that these things are peculiar to the Godhead, so that whoever it be that knows all things and can do all things, is justly believed to be God. In this manner, therefore, the Prophet now argues, “If the idols which you worship be gods, they must know all things, and be able to do all things; but they can do nothing either in prosperity or in adversity, and they know nothing that is past or that is future; and therefore they are not gods.”
Here arises a difficult question. In the writings of heathen authors we find many predictions which they received from the oracles of their gods, which might lead us to believe that Apollo, Jupiter, and others, foreknew future events, and consequently were gods. I reply, first, if we consider what was the nature of those oracles which are reported to have been uttered by idols, we shall find that they were all obscure and doubtful, like that which was given to Pyrrhus, (145) —
“
Aio to A Eacida Romanos vincere posse ,”
or that to Croesus, —
“
Croesus Halym penetrans magnam pervertet opum vim.” (146)
By embarrassing ambiguities of this sort did Satan torture the minds of men; so as to send away in uncertainty those who were the victims of that imposture.
But we must also believe what Paul teaches, that Satan has received power of giving effect to error, that he may deceive all the ungodly men who willingly give themselves up to his delusions. (2Th 2:11.) Thus, when they consulted Satan, “the father of falsehood,” (Joh 8:44,) it was not wonderful that they should be deceived under the pretense of truth; but it was a most righteous reward of their ingratitude. We see that Satan was freely permitted to increase, by means of the false prophets, the blindness of Ahab, who took pleasure in such delusions. (1Kg 22:22.) Equally just was it that heathen nations, having alienated themselves from the true God, should be caught by idle snares, and even drawn to destruction. And here it is superfluous to pursue the argument on which Augustine bestows so much toil and pains, how far the devils approach to the heavenly angels in foreknowledge; for the cause must be sought in something else than in their nature. Thus, in ancient times, by giving to wicked teachers the opportunity of practising deception, God revenged the crimes of his people, not that they excelled in the gift of understanding, but so far as they were adapted to this purpose, they freely exercised the permission which was granted to them.
So far as relates to God himself, though his foreknowledge is concealed, and is even a deep abyss, yet he plainly enough revealed it to the elect people, so as to distinguish himself from the multitude of false gods. Not that he foretold everything by his prophets; for the curiosity of men is insatiable, and it is not advantageous to them to know everything; but because he concealed nothing that is profitable to be known, and by many remarkable predictions shewed, as far as was necessary, that he takes a peculiar care of the Church; as Amos says,
“
Shall there be any secret that God doth not reveal to his servants the prophets?” (Amo 3:7.)
This privilege was wickedly and shamefully abused by the Jews, who universally made traffic of their trivial predictions among the Gentiles. But the truth always shone so brightly in the heavenly oracles, that all who guarded against snares clearly perceived by means of it that the God of Israel, and he alone, is God. So far were the idols from demonstrating their foreknowledge, that believers, who had been taught in the school of God, could no more be deceived by them, than a person who had the proper use of his eyes could be made to mistake black for white at noon-day. Much less could they ascribe power to the idols, since it was evident from the predictions which were daily uttered, that God alone directs both prosperity and adversity. The Assyrian conqueror rendered thanks to his idols; but God had previously forewarned the Jews what would happen, and had even shewed plainly that he armed that wicked man for the purpose of executing his vengeance.
(145) “ Comme celuy qui fut donne a Pyrrhus.”
(146) The former of these hexameters is perhaps the finest recorded specimen of that intentional ambiguity which the Pythian and kindred oracles so successfully cultivated. It may either mean, “I say that thou, the son of Aeacus, canst conquer the Romans,” or, “I say that the Romans can conquer thee, the son of Aeacus.” — Ed.
Fuente: Calvin’s Complete Commentary
(22) The former things.Not, as the Authorised Version suggests, the things of the remote past, but those that lie at the head, or beginning of things to comethe near future. Can the false gods predict them as the pledge and earnest of predictions that go farther? Can they see a single year before them? We note that the challenge exactly corresponds to Isaiahs own method of giving signs that his words are not idly spoken (Isa. 7:10-14; Isa. 38:7-8). The other meaning is maintained, however, by some critics as more in harmony with Isa. 43:18. The things for to come lie, as it were, in the middle future, the hereafter of Isa. 41:23, in the more remote. All are alike hidden from the gods of the heathen oracles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22, 23. Let them show us what shall happen The main challenge is, as to the power of idols to foretell events. But either as if disgusted with such a proposition, or as if the false prophets, in their usual way, did attempt to answer by isolated, unintelligible statements, though this is not intimated the whole thing was at once quashed by the virtual question. “Do ye know any thing at all past, present, or future?” The conclusion is shown in the next verse.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 41:22-24. Let them bring them forth God, teaching his people the right method of disputing against idolaters, draws an argument, and urges it strongly, from the certain prediction of future contingencies of great moment, in their connection and order, and in their coherence with former and latter things. He who can do this, by the judgment of the true God himself, cannot be denied the honour of divinity. He who cannot, is absurdly worshipped and esteemed as a god. Vitringa renders the 22nd verse, Let them bring them forth, and shew us what shall happen: shew us what things shall come first, that we may consider them, and know their last issue; or else, shew us things to come a long while hence. Instead of that, we may be dismayed, Isa 41:23 we may read, that we may look into it; and Isa 41:24 behold, ye are less than nothing, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 41:22 Let them bring [them] forth, and shew us what shall happen: let them shew the former things, what they [be], that we may consider them, and know the latter end of them; or declare us things for to come.
Ver. 22. Let them bring forth, and show what shall happen. ] By such arguments as these, Cleanthes in Cicero a testifieth, though himself were a heathen, that the deity might he known. And whereas it may he objected that the Delphic devil had foretold things to come, it is answered, that the devil cannot foretell all future things, nor anything infallibly, and of himself; but either as it is revealed unto him by God, as was Ahab’s fall at Ramoth Gilead; or as he foreseeth it in the causes, signs, or prophecies of Holy Scripture, wherein he is not a little skilled.
a Lib. ii. De Nat. Deorum.
and show: Isa 42:9, Isa 43:9-12, Isa 45:21, Isa 48:14, Joh 13:19, Joh 16:14
consider them: Heb. set our heart upon them
Reciprocal: Gen 41:25 – God Deu 18:22 – speaketh 2Ki 1:6 – Thus saith Ecc 1:11 – There is Isa 19:12 – let them Isa 41:1 – let the people Isa 41:26 – declared Isa 44:7 – who Isa 46:10 – the end Isa 48:3 – declared Dan 2:22 – revealeth Dan 2:28 – that revealeth Dan 10:21 – I will Mat 12:17 – it Joh 16:4 – that when Act 15:18 – General Rev 5:2 – Who
He ordered the idolaters to bring their gods in and have them explain the flow of past history. Can they explain history? Are they able to explain how past events will unfold in the future? Can they predict the future and bring it to pass? In a word, are they transcendent? This would prove that they were really gods. Indeed, the Lord challenged: Have them do anything, good or bad, so that they might have some real effect on people.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Treasury of Scripture Knowledge
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)