Isaiah 41:23

Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(23) Do good, or do evil.—The challenge reminds us of Elijah’s on Mount Carmel (1Kings 18:27). Can the heathen point to any good or evil fortune which, as having been predicted by this or that deity, might reasonably be thought of as his work? It lies in the nature of the case that every heathen looked to his gods as having sent blessings, or the reverse, but it was only Jehovah who could give the proof supplied by prediction.

Matthew Henry's Concise Commentary

41:21-29 There needs no more to show the folly of sin, than to bring to notice the reasons given in defence of it. There is nothing in idols worthy of regard. They are less than nothing, and worse than nothing. Let the advocates of other doctrines than that of salvation through Christ, bring their arguments. Can they tell of a cure for human depravity? Jehovah has power which cannot be withstood; this he will make appear. But the certain knowledge of the future must be only with Jehovah, who fulfils his own plans. All prophecies, except those of the Bible, have been uncertain. In the work of redemption the Lord showed himself much more than in the release of the Jews from Babylon. The good tidings the Lord will send in the gospel, is a mystery hid from ages and generations. A Deliverer is raised up for us, of nobler name and greater power than the deliverer of the captive Jews. May we be numbered among his obedient servants and faithful friends.

Barnes' Notes on the Bible

That we may know that ye are gods - The prediction of future events is the highest evidence of omniscience, and of course of divinity. In this passage it is admitted that if they could do it, it would prove that they were worthy of adoration; and it is demanded, that if they were gods they should be able to make such a prediction as would demonstrate that they were invested with a divine nature.

Yea, do good, or do evil - Do something; show that you have some power; either defend your friends, or prostrate your foes; accomplish something - anything, good or bad, that shall prove that you have power. This is said in opposition to the character which is usually given to idols in the Scriptures - that they were dumb, deaf, dead, inactive, powerless (see Psalm 95:1-11) The command here to 'do evil,' means to punish their enemies, or to inflict vengeance on their foes; and the idea is, that they had no power to do anything; either to do good to their worshippers, or harm to their enemies; and that thus they showed that they were no gods. The same idea is expressed in Jeremiah 10:3-5 : 'They (idols) are upright as the palm-tree, but speak not; they must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, neither also is it in them to do good.'

That we may be dismayed - (See the note at Isaiah 41:10). The word 'we' here refers to those who were the friends and worshippers of Yahweh. 'That I, Yahweh, and my friends and worshippers, may be alarmed, and afraid of what idols may be able to do.' God and his people were regarded as the foes of idols, and God here calls on them to prove that there is any reason why he and his people should be afraid of their power.

And behold it together - That we may all see it; that I and my people may have full demonstration of your power.

Jamieson-Fausset-Brown Bible Commentary

23. do good … evil—give any proof at all of your power, either to reward your friends or punish your enemies (Ps 115:2-8).

that we may be dismayed, and behold it together—Maurer translates, "That we (Jehovah and the idols) may look one another in the face (that is, encounter one another, 2Ki 14:8, 11), and see" our respective powers by a trial. Horsley translates, "Then the moment we behold, we shall be dismayed." "We" thus, and in English Version, refers to Jehovah and His worshippers.

Matthew Poole's Commentary

That we may know that ye are gods; that we may have, if not a certain proof, yet at least a probable argument, of your deity. It may be objected that the devil hath foretold future events by idols; but it may be answered, that such predictions were but rare, and oftentimes were false, and confuted by the event; and generally were dark and doubtful, as hath been noted; and when they were verified by the event, that was only done by Divine permission and revelation, for the trial or punishment of wicked men, of which we have an instance, Deu 13:1-3, and therefore doth no more prove them to be gods than the predictions made known by God unto the prophets proved them to be gods.

Do good, or

do evil; protect and bless your worshippers whom I intend to destroy, and destroy my people whom I intend to save, and then you have some colour to assert your deity. But, alas! you can neither do good nor evil.

That we may be dismayed, and behold it together; that I and my people may be astonished, and confounded, and forced to acknowledge your godhead.

Gill's Exposition of the Entire Bible

Show the things that are to come hereafter,.... From henceforward to the consummation of all things: so the Targum,

"show what shall come to the end;''

or at the end, the end of all things; or show wonderful things, which shall be hereafter; so Jarchi interprets the word; a word like this having the signification of signs and wonders:

that we may know that ye are gods; as ye are said to be; that we may own and acknowledge you to be such, there being this clear proof of it, if it can be made out, foretelling things to come, both near and far off. The Targum is,

"that we may know whether ye worship idols, in whom there is any profit;''

as if the words were spoken not to the idols, but to the worshippers of them: "yea, do good, or do evil"; not in a moral, but in a civil sense; do good to your friends, to your worshippers; bestow favours upon them, as I do on mine; or inflict punishment on your enemies, such as despise your deity, and will not worship you, as I do on those that despise me, and will not regard my service and worship:

that we may be dismayed, and behold it together: that when we see your deity, and are convinced of it by the above proofs, we may be amazed and astonished, as not expecting such proof, and be confounded, and have no more to object unto it. The Targum is,

"that we may consider and reason together;''

and bring the matter in controversy to an issue, as it is in the next verse.

Geneva Study Bible

Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

23. do good, or do evil] i.e. “do anything whatever, good or bad” (Jeremiah 10:5; Zephaniah 1:12), give any sign of vitality or intelligence.

that we may be dismayed] Rather: that we may stare (in astonishment). (The same word in Isaiah 41:10.)

Pulpit Commentary

Verse 23. - Yea, do good, or do evil. Here the proof required of the idol-gods is changed. If they cannot prophesy, can they effect anything? Can they do either good or harm? Let them show this. It is a plain "abatement" from the first demand, and therefore properly introduced by "yea" (aph); comp. 1 Kings 8:27. That we may be dismayed; i.e. rather, perhaps, that we may look to it, or examine it; i.e. see if yon have really shown a power of doing anything. Isaiah 41:23

Keil and Delitzsch Biblical Commentary on the Old Testament

There follows now the second stage in the suit. "Bring hither your cause, saith Jehovah; bring forward your proofs, saith the king of Jacob. Let them bring forward, and make known to us what will happen: make known the beginning, what it is, and we will fix our heart upon it, and take knowledge of its issue; or let us hear what is to come. Make known what is coming later, and we will acknowledge that ye are gods: yea, do good, and do evil, and we will measure ourselves, and see together." In the first stage Jehovah appealed, in support of His deity, to the fact that it was He who had called the oppressor of the nations upon the arena of history. In this second stage He appeals to the fact that He only knows or can predict the future. There the challenge was addressed to the worshippers of idols, here to the idols themselves; but in both cases both of these are ranged on the one side, and Jehovah with His people upon the other. It is with purpose that Jehovah is called the "King of Jacob,"as being the tutelar God of Israel, in contrast to the tutelar deities of the heathen. The challenge to the latter to establish their deity is first of all addressed to them directly in Isaiah 41:21, and then indirectly in Isaiah 41:22, where Jehovah connects Himself with His people as the opposing party; but in Isaiah 41:22 He returns again to a direct address. עצּמות are evidences (lit. robara, cf., ὀχυρώματα, 2 Corinthians 10:4, from עצם, to be strong or stringent; mishn. נתעצּם, to contend with one another pro et contra); here it signifies proofs that they can foresee the future. Jehovah for His part has displayed this knowledge, inasmuch as, at the very time when He threatened destruction to the heathen at the hands of Cyrus, He consoled His people with the announcement of their deliverance (Isaiah 41:8-20). It is therefore the turn of the idol deities now: "Let them bring forward and announce to us the things that will come to pass." the general idea of what is in the future stands at the head. Then within this the choice is given them of proving their foreknowledge of what is afterwards to happen, by announcing either ראשׁנות, or even בּאות. These two ideas, therefore, are generic terms within the range of the things that are to happen. Consequently הרשׁנות cannot mean "earlier predictions," prius praedicta, as Hitzig, Knobel, and others suppose. This explanation is precluded in the present instance by the logic of the context. Both ideas lie upon the one line of the future; the one being more immediate, the other more remote, or as the expression alternating with הבאות implies לאחור האתיּות, ventura in posterum ("in later times," compare Isaiah 42:23, "at a later period;" from the participle אתה, radical form אתי, vid., Ges. 75, Anm. 5, probably to distinguish it from אתות). This is the explanation adopted by Stier and Hahn, the latter of whom has correctly expounded the word, as denoting "the events about to happen first in the immediate future, which it is not so difficult to prognosticate from signs that are discernible in the present." The choice is given them, either to foretell "things at the beginning" (haggı̄dū in our editions is erroneously pointed with kadma instead of geresh), i.e., that which will take place first or next, "what they be" (quae et qualia sint), so that now, when the achărı̄th, "the latter end" (i.e., the issue of that which is held out to view), as prognosticated from the standpoint of the present, really occurs, the prophetic utterance concerning it may be verified; or "things to come," i.e., things further off, in later times (in the remote future), the prediction of which is incomparably more difficult, because without any point of contact in the present. They are to choose which they like (או from אוה, like vel from velle): "ye do good, and do evil," i.e., (according to the proverbial use of the phrase; cf., Zephaniah 1:12 and Jeremiah 10:5) only express yourselves in some way; come forward, and do either the one or the other. The meaning is, not that they are to stir themselves and predict either good or evil, but they are to show some sign of life, no matter what. "And we will measure ourselves (i.e., look one another in the face, testing and measuring), and see together," viz., what the result of the contest will be. השׁתּעה like התראה in 2 Kings 14:8, 2 Kings 14:11, with a cohortative âh, which is rarely met with in connection with verbs ל ה, and the tone upon the penultimate, the âh being attached without tone to the voluntative נשׁתּע in 2 Kings 14:5 (Ewald, 228, c). For the chethib ונראה, the Keri has the voluntative ונרא.