Hear, ye deaf, and, ye blind, behold that you may see.

“It is evident, indeed, that some possess ears better able to hear the words of God. But to those who do not have those ears, what does he say? "Hear, you deaf, and, you blind, behold." Also, "I opened my mouth and panted," and "You have broken the teeth of sinners."4 All these things were said in reference to the faculties that render service for spiritual food and spiritual doctrine.”

“"Who is deaf but my servant?" And who is blind, but the one to whom I have sent my messengers?" And so that no one might ascribe their blindness to their nature instead of to their own will, he says elsewhere: "Bring forth the people that are blind and have eyes, that are deaf and have ears." And again he says, "You have eyes, but do not see, ears but do not hear."”

“Behold my servant, etc. Here he shows the divine love from the Son whom he promised. John 3: so God loved the world, etc. And first, from so great a benefit, he shows the love of God; second, the perversity of the Jews, "these words I did to them," etc. Concerning the first, three things. First he foretells the coming of the Son of God; second, the fall of the wicked, "the Lord like a strong man," etc. Third, the resurrection of the good, "and I will lead forth the blind," etc., Luke 2: "behold, this one is set," etc. Concerning the first, three things. First he describes the condition of the one being sent; second he foretells the mission, "thus says the Lord," etc.; third he invites to thanksgiving, "sing to the Lord," etc. Concerning the first, three things. First he shows the fullness of grace as regards the grace of union, "I will uphold him." "Servant," according to human nature. Luke 1: "he has upheld Israel," etc.; as regards the grace of headship, "elect," that he might be the head of the Church. "Out of thousands": Canticles 5. Psalm 64: "blessed is he whom you have chosen and taken up," etc., "he was well-pleasing." Matthew 3: "this is my son," etc.; as regards habitual grace, which was singular in him, "I have given my spirit." Above 11: "the spirit of the Lord shall rest upon him," etc. Second he shows the equity of judgment, as regards three things: namely the authority of judging, "judgment to the nations," etc., Psalm 71: "God, your judgment," etc., John 5: "he has given all judgment," etc., to which he joins gentleness, "he will not cry out." Ecclesiastes 9: "the words of the wise are heard," etc.; he shows, second, the equality of the judge: "nor will he accept a person." Acts 10: "God is not a respecter of persons." To which he joins piety in coming to aid: "nor shall his voice be heard outside," Judea, the voice of his preaching, that he might first come to the aid of those to whom he was sent. "I was not sent," etc. Matthew 15, Psalm 94: "today if his voice," etc., and in overlooking, "the reed," namely the kingdom of the Jews, "the flax," the priesthood. Ezekiel 34: "that which was broken," etc.; he shows also, third, the truth of judgment, "in truth," etc., Psalm 95: "he shall judge the world," etc., to which he joins joyfulness: "he shall not be sad," in heart; "troubled," in face: he was always cheerful and joyful, preserving an equality of mind, even though as regards the sensitive part there was a propassion of sadness — not indeed of necessity, but of will. Whence Matthew 26: "my soul is sorrowful," etc., Ecclesiasticus 30: "joy of heart," etc. Third he shows the power of dominion: "until he sets" the last judgment, or his precept, through the apostles preaching; "the law," the Gospel. Genesis 49: "he shall be the expectation," etc., below 60: "for the islands wait for me," etc. Others expound this of Darius, king of the Persians, who was gentle, just, and quiet, whom the Lord chose to free the Jews. "Thus says the Lord God," etc. Here he foretells the mission: and first he shows the power of the sender as regards the creation of heavenly things, "creating the heavens"; as regards the disposition of earthly things, "establishing the earth"; as regards the animation of living things, "giving breath," of natural life, "spirit," gratuitously. Zechariah 12: "the Lord stretching out the heaven," etc. Second he foretells the mission, setting forth the exaltation of the one sent: "I the Lord have called you," my son from eternity, by predestining to the unity of the divine person, "in justice," that is, that I may be just, fulfilling the promises. Romans 1: "who was predestined," etc. "I have taken the hand," as regards operation: John 14: "the Father remaining in me," etc., "and I have kept," lest you be held by death. Psalm 15: "you will not give your holy one," etc., below 49: "I called him and led him," etc.; he also sets forth the enjoining of office: "I have given you as a covenant," as a mediator, as it were. Genesis 9: "I will set my bow," etc. "For a light," etc., as an illuminator, as it were. Above 9: "to those dwelling in the region," etc., John 1: "he was the true light," etc.; he also shows the usefulness of this office against unbelief, "that you might open," etc., John 9: "I have come for judgment," etc., against the servitude of sin. "That you might lead forth," etc., Zechariah 9: "but you, in the blood of the covenant," etc. Third, from the mission, he concludes to the singularity of the divine majesty: as regards power, "I the Lord," etc., Psalm 67: "make a way for him," etc., Exodus 6: "my name Adonai," etc., "glory," by which I am called Lord. Luke 2: "glory in the highest," etc., and as regards knowledge, "the things which were first," etc., below 49: "I told you from then," etc. This too they refer to Darius. "Sing to the Lord," etc. Here he invites to thanksgiving: and first he enjoins praise, and especially upon country-dwellers, either on account of the distance of their dwelling: "from the ends," above 24: "from the ends of the earth, praises," etc., or on account of being enclosed by the sea, "you who go down" — namely sailors — "the fullness of it," namely of the sea, that is, let all that by which it is filled praise God. Psalm 106: "those who go down to the sea," etc., or on account of dwelling in deserts. "Let it lift up," its voice in praise of God, "the desert," that is, its inhabitants, especially as regards the Ishmaelites, "in the houses," after the manner of other nations, who before were wandering through the desert. "Kedar," son of Ishmael. Above 35: "the deserts shall rejoice," etc.; or on account of dwelling in the mountains: "praise, you inhabitants of the rock," of that city in Palestine which is set among the rocks. Or of any mountain whatever. Below 55: "the mountains and the hills shall sing," etc., and he invites those of whom it seems less that they are given to praising God. Second he foretells the spreading abroad of divine praise: "they shall give glory to the Lord," in others, not only in themselves. Below, the last chapter: "I will send from among them those who are saved," etc. Mystically, all this concerns the conversion of the Gentiles to the faith. "The Lord like a strong man." Here he foretells, through the coming of Christ, the future fall: and concerning this he sets down four things. First, power: "the Lord like a strong man," for attacking the Jews through the Romans. Exodus 15: "the Lord like a man of war," etc., "zeal," of vengeance. Proverbs 6: "the zeal and fury of a man," etc. Second he sets down wrath, "he shall cry out," through the tribulations which he will send upon them; against that which was said above, "he will not cry out" — for at first, coming, he showed gentleness. But to those who despise him he shows indignation. Job 37: "he shall thunder with his voice," etc. Third he sets down justice: because it is just that, since he has long waited for the impenitent, he should swallow them all up together at once: "I have kept silent," always, etc., Job 3: "did I not dissemble," etc., "I was patient." Above 30: "therefore the Lord waits," etc., "like a woman in labor," I will bring forth the pain that was dissembled, as a woman brings forth the child conceived. Or: because, like a woman in travail, I will grieve over so grave a punishment. Fourth he sets down the punishment as regards men: "I will make the mountains desolate" — the greater ones; "the hills" — the middling; "the sprout" — the common people. Ezekiel 35: "mount Seir a desert," etc., and as regards the withdrawal of all doctrine or consolation, "I will make the rivers," etc., Psalm 106: "he turned rivers into a desert," etc. This too can be referred to the destruction of the enemies of the Jews through Darius. "And I will lead forth." Here he sets forth (the resurrection) of the good, as regards three things. First, as regards the restoration of act: "I will lead forth the blind," namely the Gentiles, "into the way," Christ, or the precept of the law; or also the Jews, according to another exposition. Proverbs 4: "I will lead you through the paths," etc.; second, as regards the illumination of the intellect: "I will turn darkness," etc., Luke 1: "to give light to those who are in darkness," etc.; third, as regards the direction of the affections. "The crooked things," namely hearts, above 40: "the crooked things shall become straight," etc. "These words I did to them," etc. Here he shows the perversity of the Jews: and first he shows them ungrateful for benefits; second, hard toward the precepts, "hear, you deaf," third, obstinate amid scourges, "who is there among you," etc. Concerning the first, two things. First he shows ingratitude, "these words," namely the aforesaid benefits. "They are turned back," from me, Jeremiah 5: "you have forsaken me," etc. Second he calls down upon them confusion, "let them be confounded," etc., Psalm 118: "let all be confounded," etc. "Hear, you deaf." Here he shows them hard, or disobedient, toward the precepts. And first he shows their hardness, calling them deaf, and blind together. (For their malice blinded them: Wisdom 2), although they have eyes, and ears, of the body — which he proves because those who see keep watch, and those having the ears of the heart open obey. "Sold," into the servant of sin, for the delight of temporal good, 3 Kings 21: "you have been sold to do," etc. "You who have open," etc., Jeremiah 5: "hear, O foolish people," etc., above 6: "blind the heart of this people," etc. Second he shows the folly of the hardened, by this: that in the precepts the Lord intended their benefit. Whence he sets forth the Lord's intention: "and the Lord willed him," the people; and that the people itself might magnify the law of God, by keeping it in their heart; and that the Lord might extol, that is, exalt, the people. 1 Thessalonians 4: "this is the will of God," etc.; and he also shows their contradiction, because they sinned in themselves: "but he himself, plundered," by demons through various sins, and therefore "laid waste," by enemies — above 18: "from a people torn apart," etc.; they also offered others an occasion of sinning, "a snare," that is, an occasion for sinning, "of the young," of the foolish. Hosea 5: "you have become a snare," etc., and because they hid their sins, "in houses of prison," that is, in the secret place of the heart. "With heart and heart," etc. Third he sets down the punishment: "they have become for a prey," etc. "Nor is there one to deliver," by the power of wars; "nor is there one to say," by the urgency of prayer. Ecclesiasticus, the last chapter: "they surrounded me on every side," etc.; or there the punishment begins, "in houses of prison," so that it be expounded according to the letter. "Who is there among you." Here he shows them incorrigible through scourges, because they do not even recognize the cause of the scourges: and concerning this he does three things. First he inquires after one who thinks rightly, hinting at their fewness. "The things to come," which I foretell concerning your punishments. Hosea, the last chapter: "who is wise," etc. Second he determines the truth as regards the author of the punishment: "who gave," etc., 1 Kings 2: "the Lord puts to death," etc.; as regards the fault: "he it is against whom," etc., Baruch 4. "They did not know his justices," etc.; and as regards the punishment, "and he poured out," etc., Psalm 68: "pour out your wrath upon them," etc. — "pouring out" signifies abundance. Third he excludes the recognition of the truth: "and it burned him," namely with material fire through the devastation of enemies; "he did not know," that he was punished by God for his sins. Psalm 81: "they did not know nor understand," etc. (Collationes, chapter 42.) "Cry" — of devout prayer, Hebrews 5: "with a strong cry," etc.; of attentive preaching, John 7: "on the last day of the feast," etc.; of strife and contention, above 5: "he waited that it should do," etc. Christ is given "for a covenant" of preserving salvation, Genesis 9: "my bow," etc., of fulfilling promise, II Corinthians 1: "as many as are the promises," etc., of divine love, John 3: "so God loved," etc., of the law that is to cease, Psalm: "holocausts for sin," etc.”

“The prophet, having spoken by way of comfort and encouragement to the believing Jews who waited for the consolation of Israel, here turns to those among them who were unbelieving, for their conviction and humiliation. Among those who were in captivity in Babylon there were some who were as the evil figs in Jeremiah's vision, who were sent thither for their hurt, to be removed into all the kingdoms of the earth, for a reproach and a proverb, Jer 24:9. In them there was a type of the Jews who rejected Christ and were rejected by him, and then fell more than ever under the curse, when those who believed were inheriting the blessing; for they were broken, and ruined, and remain dispersed unto this day. Observe, I. The call that is given to this people (Isa 42:18): "Hear, you deaf, and attend to the joyful sound, and look you blind, that you may see the joyful light." There is no absurdity in this command, nor is it unbecoming the wisdom and goodness of God to call us to do that good which yet of ourselves we are not sufficient for; for those have natural powers which they may employ so as to do better than they do, and may have supernatural grace if it be not their own fault, who yet labour under a moral impotency to that which is good. This call to the deaf to hear and the blind to see is like the command given to the man that had the withered hand to stretch it forth; though he could not do this, because it was withered, yet, if he had not attempted to do it, he would not have been healed, and his being healed thereupon was owing, not to his act, but to the divine power. II. The character that is given of them (Isa 42:19, Isa 42:20): Who is blind, but my servant, or deaf as my messenger? The people of the Jews were in profession God's servants, and their priests and elders his messengers (Mal 2:7); but they were deaf and blind. The verse before may be understood as spoken to the Gentile idolaters, whom he calls deaf and blind, because they worshipped gods that were so. "But," says he, "no wonder you are deaf and blind when my own people are as bad as you, and many of them as much set upon idolatry." 1. He complains of their sottishness - they are blind; and of their stubbornness - they are deaf. They were even worse than the Gentiles themselves. Corruptio optimi est pessima - What is best becomes, when corrupted, the worst. "Who is so wilfully, so scandalously, blind and deaf as my servant and my messenger, as Jacob who is my servant (Isa 41:8), and as their prophets and teachers who are my messengers? Who is blind as he that in profession and pretension is perfect, that should come nearer to perfection than other people, their priests and prophets? The one prophesies falsely, and the other bears rule by their means; and who so blind as those that will not see when they have the light shining in their faces?" Note, (1.) It is a common thing, but a very sad thing, for those that in profession are God's servants and messengers to be themselves blind and deaf in spiritual things, ignorant, erroneous, and very careless. (2.) Blindness and deafness in spiritual things are worse in those that profess themselves to be God's servants and messengers than in others. It is in them the greater sin and shame, the greater dishonour to God, and to themselves a greater damnation. 2. The prophet goes on (Isa 42:20) to describe the blindness and obstinacy of the Jewish nation, just as our Saviour describes it in his time (Mat 13:14, Mat 13:15): Seeing many things, but thou observest not. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but mere carelessness. The Jews in our Saviour's time saw many proofs of his divine mission, but they did not observe them; they seemed to open their ears to him, but they did not hear, that is, they did not heed, did not understand, or believe, or obey, and then it was all one as if they had not heard. III. The care God will take of the honour of his own name, notwithstanding their blindness and deafness, especially of his word, which he has magnified above all his name. Shall the unbelief and obstinacy of men make the promise of God of no effect? God forbid, Rom 3:3, Rom 3:4. No, though they are blind and deaf, God will be no loser in his glory (Isa 42:21): The Lord is well pleased for his righteousness' sake; not well pleased with their sin, but well pleased in the manifestation of his own righteousness, in rejecting them for rejecting the great salvation. He speaks as one well pleased, Isa 1:24 : Ah! I will ease me of my adversaries; and Eze 5:13, I will be comforted. The scripture was fulfilled in the casting off of the Jews as well as in the calling in of the Gentiles, and therein the Lord will be well pleased. He will magnify the law (divine revelation in all the parts of it) and will make it honourable. The law is truly honourable, and the things of it are great things; and, if men will not magnify it by their obedience to it, God will magnify it himself by punishing them for their disobedience. He will magnify the law by accomplishing what is written in it, will magnify its authority, its efficacy, its equity. He will do it at last, when all men shall be judged by the law of liberty, Jam 2:12. He is doing it every day. What is it that God is doing in the world, but magnifying the law and making it honourable? IV. The calamities God will bring upon the Jewish nation for their wilful blindness and deafness, Isa 42:22. They are robbed and spoiled. Those that were impenitent and unreformed in Babylon were sentenced to perpetual captivity. It was for their sins that they were spoiled of all their possessions, not only in their own land, but in the land of their enemies. They were some of them snared in holes, and others hidden in prison-houses. They cannot help themselves, for they are snared. Their friends cannot help them, for they are hidden; and their enemies have forgotten them in their prisons. They, and all they have, are for a prey and for a spoil; and there is none that delivers either by force or ransom, nor any that dares say to the proud oppressors, Restore. There they lie, and there they are likely to lie. This had its full accomplishment in the final destruction of the Jewish nation by the Romans, which God brought upon them for rejecting the gospel of Christ. V. The counsel given them in order to their relief; for, though their case be sad, it is not desperate. 1. The generality of them are deaf; they will not hearken to the voice of God's word. He will therefore try his rod, and see who among them will give ear to that, Isa 42:23. We must not despair concerning those who have been long reasoned with in vain; some of them may, at length, give ear and hearken. If one method not take effect, another may, and sinners shall be left inexcusable. Observe, (1.) We may all of us, if we will, hear the voice of God, and we are called and invited to hear it. (2.) It is worth while to enquire who they are that perceive God speaking to them and are willing to hear him. (3.) Of the many that hear the voice of God there are very few that hearken to it or heed it, that hear it with attention and application. (4.) In hearing the word we must have an eye to the time to come. We must hear for hereafter, for what may occur between us and the grave; we must especially hear for eternity. We must hear the word with another world in our eye. 2. The counsel is, (1.) To acknowledge the hand of God in their afflictions, and, whoever were the instruments, to have an eye to him as the principal agent (Isa 42:24): "Who gave Jacob and Israel, that people that used to have such an interest in heaven and such a dominion on earth, who gave them for a spoil to the robbers, as they are now to the Babylonians and to the Romans? Did not the Lord? You know he did; consider it then, and hear his voice in these judgments." (2.) To acknowledge that they had provoked God thus to abandon them, and had brought all these calamities upon themselves. [1.] These punishments were first inflicted on them for their disobedience to the laws of God: It is he against whom we have sinned; the prophet puts himself into the number of the sinners, As Dan 9:7, Dan 9:8. "We have sinned; we have all brought fuel to the fire; and there are those among us that have wilfully refused to walk in his ways." Jacob and Israel would never have been given up to the robbers if they had not by their iniquities sold themselves. Therefore it is, because they have violated the commands of the law, that God has brought upon them the curses of the law; he has not dropped, but poured upon him the fury of his anger and the strength of battle, all the desolations of war, which have set him on fire round about; for God surrounds the wicked with his favours. See the power of God's anger; there is no resisting it, no escaping it. See the mischief that sin makes; it provokes God to anger against a people, and so kindles a universal conflagration, sets all on fire. [2.] These judgments were continued upon them for their senselessness and incorrigibleness under the rod of God. The fire of God's wrath kindled upon him, and he knew it not, was not aware of it, took no notice of the judgments, at least not of the hand of God in them. Nay, it burned him, and, though he could not then but know it and feel it, yet he laid it not to heart, was not awakened by the fiery rebukes he was under nor at all affected with them. Those who are not humbled by less judgments must expect greater; for when God judges he will overcome.”

“Hear, ye deaf; and look, ye blind, that ye may see. Jarchi and Kimchi think these words are spoken to Israel, who, as Aben Ezra says, were deaf and blind in heart; but they are rather an exhortation to the Gentiles that remained impenitent and unbelieving, and who were deaf to the voice of the Gospel, and blind as to the knowledge of it; and the purport of the exhortation is, that they would make use of their external hearing and sight, which they had, that they might attain to a spiritual hearing and understanding of divine things; "for faith comes by hearing, and hearing the word of God", Rom 10:17 to hear the Gospel preached, and to look into the Scriptures, and read the word of God, are the means of attaining light and knowledge in spiritual things; and these are within the compass of natural men, who are internally deaf and blind. to hear the Gospel preached, and to look into the Scriptures, and read the word of God, are the means of attaining light and knowledge in spiritual things; and these are within the compass of natural men, who are internally deaf and blind. Isaiah 42:19 isa 42:19 isa 42:19 isa 42:19Who is blind, but my servant?.... Kimchi, taking the former words to be spoken to the Jews, thinks this is their reply; who will say in answer to it, why do ye call us blind and deaf? who so blind and deaf as Isaiah the prophet, the servant of the Lord, his messenger, and a perfect one as he is called? but as the preceding words are spoken to the Gentiles, here the Lord does as it were correct himself, as if he should say, why do I call the Gentiles blind and deaf, when the people of the Jews, who call themselves my servants, and pretend to serve and worship me, yet there are none so blind as they in spiritual things? though they have so many opportunities and advantages of light and knowledge, yet shut their eyes wilfully against the light; hence the people and their guides, the Scribes and Pharisees, are often called "blind" by our Lord, to whose times this passage refers, Mat 15:14; "or deaf, as my messenger that I sent?" not the Prophet Isaiah, but some other, who did not attend to what he was charged with, and did not perform his office aright; it may design in general the priests and Levites, who were the messengers of the Lord of hosts to instruct the people; and yet these were deaf to the messages that God gave them, and they were to deliver to the people: or it may be rendered, "or deaf, but, or as, to whom I send my messenger" (z); or messengers, as the Vulgate Latin version; and so the Targum, "and sinners to whom I send my prophets;'' and so it may respect the body of the people as before, who were deaf to John the Baptist, the messenger sent before the Lord; to Christ himself, and his ministry, and to his apostles, who were first sent to them: who is blind, as he that is perfect? who pretended to be so, as the young man who thought he had kept all the commandments, and as Saul before conversion, and all the Pharisees, those self-righteous persons who needed no repentance, and yet who so blind as they? and indeed, had they not been blind to themselves, they could never have thought themselves perfect; and yet when they were told they were so, could not bear it, Mat 19:20, and blind, as the Lord's servant? which is repeated for the further confirmation of it, and more clearly to show whose servant is meant. (z) "et surdus, sicut (sub. ad quem, vel ad quos) angelum sive nucium meum missurus sum", Forerius, ex V. L. and to this sense, Grotius.”

“deaf--namely, to the voice of God. blind--to your duty and interest; wilfully so (Isa 42:20). In this they differ from "the blind" (Isa 42:16). The Jews are referred to. He had said, God would destroy the heathen idolatry; here he remembers that even Israel, His "servant" (Isa 42:19), from whom better things might have been expected, is tainted with this sin.”

“The thought which connects the second half with the first is to be found in the expression in Isa 42:16, "I will bring the blind by a way." It is the blind whom Jehovah will lead into the light of liberty, the blind who bring upon themselves not only His compassion, but also His displeasure; for it is their own fault that they do not see. And to them is addressed the summons, to free themselves from the ban which is resting upon them. "Ye deaf, hear; and ye blind, look up, that ye may see." הסהרשׁהים and העורים (this is the proper pointing, according to the codd. and the Masora) (Note: The Masora observes expressly פותחין רפוין סמיין כל, omnes caeci raphati et pathachati; but our editions have both here and in Sa2 5:6, Sa2 5:8, העורים.)) are vocatives. The relation in which הבּיט and ראה stand to one another is that of design and accomplishment (Isa 63:15; Job 35:5; Kg2 3:14, etc.); and they are used interchangeably with עיניו פּקח and ראה (e.g., Kg2 19:16), which also stand in the same relation of design and result.”