Exegetical and Hermeneutical Commentary of Isaiah 42:19
Who [is] blind, but my servant? or deaf, as my messenger [that] I sent? who [is] blind as [he that is] perfect, and blind as the LORD’s servant?
19. Israel is the blind and deaf nation par excellence, because no other nation has been so tested by the opportunity of seeing and hearing (see on Isa 42:21). my messenger that I send (R.V.)] Cf. ch. Isa 44:26, where “messengers” is parallel to “servant.”
as he that is perfect ] R.V. has, “as he that is at peace with me.” The meaning of the Heb. mshull m (a proper name in 2Ki 22:3; Ezr 8:16, and often) is uncertain. Many take it as the equivalent of the Arabic “Moslim,” = “the surrendered one” (Cheyne, Comm.). It is no objection to this that it is based on an Aramaic use of the verb; but the idea seems hardly suitable, inasmuch as it implies a state of character which the actual Israel does not possess. Probably a better rendering is the befriended one (sc. by Jehovah), after the analogy of Job 5:23. Another possible translation would be “the requited one” (see R.V. marg.), but it is difficult to attach any definite meaning to the expression in this context.
blind in the last clause should no doubt be deaf, as is read in some MSS.
Fuente: The Cambridge Bible for Schools and Colleges
Who is blind, but my servant? – Some of the Jewish expositors suppose that by servant here, the prophet himself is intended, who, they suppose is here called blind and deaf by the impious Jews who rejected his message. But it is evident, that by servant here, the Jewish people themselves are intended, the singular being used for the plural, in a sense similar to that where they are so often called Jacob and Israel. The phrase servants of God is often given to his people, and is used to denote true worshippers. The word is used here to denote those who professed to be the true worshippers of Yahweh. The prophet had, in the previous verses, spoken of the blindness and stupidity of the Gentile world. He here turns to his own countrymen, and addresses them as more blind, and deaf, and stupid than they. Who, he asks, is as blind as they are? Where are any of the pagan nations so insensible to the appeals of God, and so hard-hearted? The idea of the prophet is, that the Jews had had far greater advantages, and yet they were so sunk in sin that it might be said that comparatively none were blind but they. Even the degradation of the pagan nations, under the circumstances of the case, could not be compared with theirs.
As my messenger that I sent – Lowth renders this, And deaf, as he to whom I have sent my messengers. The Septuagint renders it, And deaf but those that rule over them; by a slight change in the Hebrew text. The Vulgate reads it as Lowth has rendered it. The Chaldee renders it, If the wicked are converted, shall they not be called my servants? And the sinners to whom I sent my prophets? But the sense seems to be this: The Jewish people were regarded as a people selected and preserved by God for the purpose of preserving and extending the true religion. They might be spoken of as sent for the great purpose of enlightening the world, as Gods messengers in the midst of the deep darkness of benighted nations, and as appointed to be the agents by which the true religion was to be perpetuated and propagated on earth. Or perhaps, the word messenger here may denote collectively the Jewish leaders, teachers, and priests, who had been sent as the messengers of God to that people, and who were, with the people, sunk in deep debasement and sin.
As he that is perfect – ( kmeshullam). A great variety of interpretations has been offered on this word – arising from the difficulty of giving the appellation perfect to a people so corrupt as were the Jews in the time of Isaiah. Jerome renders it, Qui venundatus est – He that is sold. The Syriac renders it, Who is blind as the prince? Symmachus renders it, hos ho teleios; and Kimchi in a similar manner by tamym – perfect. The verb shalam means properly to be whole, sound, safe; to be completed, finished, ended: and then, to be at peace or friendship with anyone. And it may he applied to the Jews, to whom it undoubtedly refers here, in one of the following senses; either
(1) ironically, as claiming to be perfect; or
(2) as those who professed to be perfect; or
(3) as being favored with rites and laws, and a civil and sacred constitution that were complete (Vitringa); or
(4) as being in friendship with God, as Grotius and Gesenius suppose.
It most probably refers to the fact that they were richly endowed by Yahweh with complete and happy institutions adapted to their entire welfare, and such as, in comparison with other nations, were suited to make them perfect.
As the Lords servant – The Jewish people, professing to serve and obey God.
Fuente: Albert Barnes’ Notes on the Bible
Isa 42:19
Who is blind, but My Servant?
—
The Lords Servant blind and deaf
I. CHRISTS BLINDNESS. How should it be said of the Servant and Messenger of the Lord that He was blind as none other? How should it be said of Him whose eyes are as a flame of fire, whose look struck like a sword? Are not all things naked and open to the eyes of Him with whom we have to do? Yes.
1. But as to the older expositors have pointed out, He was m a sense blind. They dwelt on the fact that His was the blindness that has no sense of difficulties. It is told of an officer attacking an almost impregnable fort that he was in great peril, and, was recalled by his chief. To disobey the recall was death if only he saw it. He was blind in one eye, and when told of the recall he turned the blind eye on the signal, and asked that the battle should continue. This is the blindness of Christ and His faithful. Who art thou, O great mountain? Christ indeed lifted His eyes to the hills, but not to these lower hills that block the way and close us in. He lifted His eyes to the everlasting mountains towering far above them, on whose summit the final feast of triumph is to be spread. Beyond the obstacles and thwartings that marked His earthly course He had a vision of the patience of God. He was blind to difficulty, even as His apostle was. None of these things moved Him. A king about to engage an army five times as large as his own, prayed to God that He would take away from him the sense of numbers. The sense of numbers, in the earthly manner, Christ never possessed. On that side He was blind.
2. But I speak specially of His blindness to much in life that we consider it legitimate to see. He was blind to the allurement of our ordinary ambitions. The desire for money never seemed to touch Him. Lay not up for yourselves treasures on earth, said He, and He kept His own precept. There is something suggestive in His request, Show Me a penny. Evidently He did not possess one, and when He died He left nothing behind Him but the garment for which they threw dice beneath the tree. Nor had He anything of the modern feeling, which is not all a sham, that those who can open new channels of commerce and industry, who can promote the peaceable intercourse of the world, are serving humanity. He was blind also, so far as we can tell, to that region which is the scene of the chief triumphs and apostasies of the heart–the rich and volcanic and often wasted region of passion. I think that Dora Greenwells remark is true, that the passion of love which forms the staple of imaginative literature is absolutely unknown to the New Testament. Then, let us think of the immense encroachment on human thought and interest that the subject of recreation has made. There is a legitimate place for recreation, but it did not enter into the Lords thought. His one way of resting was to go into a desert place, or to ascend a mountain and pray. Once more, the sphere of art and culture He seems to have left alone. He, the poet of the universe, was not interested in poetry. He glanced at the Divine glory of the lily, and said that it surpassed even the glory of Solomom But of the treasures and marvels of human art and imagination had nothing to say, and apparently nothing to think.
II. CHRISTS DEAFNESS. But who said, The Lord God hath opened Mine ears, and I was not rebellious, neither turned away back I gave My back to the smiters, and My cheeks to them that plucked off the hair? It was He who heard so well the lightest whisper of God. I delight to do Thy will, O my God; yea, Thy law is within My heart. What response ever came so quickly as our Lords, Lo, I come? To be obedient means to listen, and He was a listener unto death. But how deaf He was sometimes; how deaf when Satan tempted Him in the wilderness; how deaf to His friends when they sought to alter His course; how deaf to Peter when he said, This shall not be unto Thee; how deaf when they tried to make Him a King by force; how deaf in the judgment-hall when they asked Him, Whence art Thou? Hearest Thou not how many things they witness against Thee? The incarnate Lord stood with locked lips before Pilate, and answered only with a boding, fateful silence to questions such as these. And how supremely deaf when they called to Him, If Thou be the Son of God, come down from the Cross. But in the same way He was deaf,, not only to counsels of evil, but to much that seemed legitimate. Here, also, it appears as if many pleasant voices that spoke to Him might have been heeded without sin, and to His happiness. His life might have been richer, easier, more solaced, but He made sharp choices and stern renunciations and swift decisions, and so the fulness of life was not for Him, and the allurement and appeal were vain. Remember, He was never deaf and never blind when a soul sought Him. (W. Robertson Nicoll, LL. D)
Faculty should be used
Christianity makes no account of somnambulists in the daytime. Christianity expects us to use our faculties. The Church is to be the most sagacious of all institutions. The Christian is to be the most statesmanlike of all men. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. As my messenger that I sent – “As he to whom I have sent my messengers”] kemalachey eshlach, ut ad quem nuncios meos misi. The Vulgate and Chaldee are almost the only interpreters who render it rightly, in consistence with the rest of the sentence, and in perfect agreement with the Hebrew idiom; according to which the ellipsis is to be thus supplied: kelaasher malachey eshlach; “As he to whom I have sent my messengers.”
As he that is perfect – “As he who is perfectly instructed”] See Clarke on Isa 44:2.
And blind as the Lord’s servant – “And deaf, as the servant of JEHOVAH”] For veivver, and blind, we must read vecheresh, and deaf: , Symmachus, and so a MS. The mistake is palpable, and the correction self-evident, and admissible though there had been no authority for it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who is blind, but my servant? but no people under heaven are so blind as the Jews, who call themselves my servants and people, who will not receive their Messiah, though he be recommended to them with such evident and illustrious signs and miraculous works, as force belief from the most unbelieving and obstinate Gentiles.
My messenger; my messengers, the singular number being put for the plural, as it is commonly in Scripture.
That I sent; the priests and other teachers whom I appointed to instruct my people in the right way.
As he that is perfect; as the most eminent teachers and rulers of the Jews, whom he calleth perfect, either because it was their duty to know and teach the way and truth of God perfectly; or rather sarcastically, because they pretended to greater perfection, and proudly called themselves rabbies and masters, as our Saviour observed, and despised the people as cursed, and not knowing the law, Joh 7:49, and derided Christ for calling them blind, Joh 9:40.
As the Lords servant; which rifle, as it was given to the Jewish people in the first clause of the verse, so here it scents to be given to the priests, because they were called and obliged to be the Lords servants in a special and eminent manner.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. my servantnamely, Israel.Who of the heathen is so blind? Considering Israel’s high privileges,the heathen’s blindness was as nothing compared with that ofIsraelite idolaters.
my messenger . . .sentIsrael was designed by God to be the herald of His truthto other nations.
perfectfurnished withinstitutions, civil and religious, suited to their perfectwell-being. Compare the title, “Jeshurun,” the perfectone, applied to Israel (compare Isa44:2), as the type of Messiah [VITRINGA].Or translate, the friend of God, which Israel was by virtue ofdescent from Abraham, who was so called (Isa41:8), [GESENIUS]. Thelanguage, “my servant” (compare Isa42:1), “messenger” (Mal3:1), “perfect” (Rom 10:4;Heb 2:10; 1Pe 2:22),can, in the full antitypical sense, only apply to Christ. So Isa42:21 plainly refers to Him. “Blind” and “deaf”in His case refer to His endurance of suffering and reproach, asthough He neither saw nor heard (Psa 38:13;Psa 38:14). Thus there is atransition by contrast from the moral blindness of Israel (Isa42:18) to the patient blindness and deafness of Messiah[HORSLEY].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who 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,
Mt 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, Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
The next v. states who these self-willed deaf and blind are, and how necessary this arousing was. “Who is blind, but my servant? and deaf, as my messenger whom I send? who blind as the confidant of God, and blind as the servant of Jehovah?” The first double question implies that Jehovah’s servant and messenger is blind and deaf in a singular and unparalleled way. The words are repeated, the questioner dwelling upon the one predicate vver , “blind,” in which everything is affirmed, and, according to Isaiah’s favourite custom, returning palindromically to the opening expression “servant of Jehovah” (cf., Isa 40:19; Isa 42:15, and many other passages). does not mean “the perfect one,” as Vitringa renders it, nor “the paid, i.e., purchased one,” as Rosenmller supposes, but one allied in peace and friendship, the confidant of God. It is the passive of the Arabic muslim, one who trusts in God (compare the hophal in Job 5:23). It is impossible to read the expression, “My messenger whom I send,” without thinking of Isa 42:1., where the “servant of Jehovah” is represented as a messenger to the heathen. (Jerome is wrong in following the Jewish commentators, and adopting the rendering, ad quem nuntios meos misi .) With this similarity both of name and calling, there must be a connection between the “servant” mentioned here, and the “servant” referred to there. Now the “servant of Jehovah” is always Israel. But since Israel might be regarded either according to the character of the overwhelming majority of its members (the mass), who had forgotten their calling, or according to the character of those living members who had remained true to their calling, and constituted the kernel, or as concentrated in that one Person who is the essence of Israel in the fullest truth and highest potency, statements of the most opposite kind could be made with respect to this one homonymous subject. In Isa 41:8. the “servant of Jehovah” is caressed and comforted, inasmuch as there the true Israel, which deserved and needed consolation, is addressed, without regard to the mass who had forgotten their calling. In Isa 42:1. that One person is referred to, who is, as it were, the centre of this inner circle of Israel, and the head upon the body of Israel. And in the passage before us, the idea is carried from this its highest point back again to its lowest basis; and the servant of Jehovah is blamed and reproved for the harsh contrast between its actual conduct and its divine calling, between the reality and the idea. As we proceed, we shall meet again with the “servant of Jehovah” in the same systole and diastole. The expression covers two concentric circles, and their one centre. The inner circle of the “Israel according to the Spirit” forms the connecting link between Israel in its widest sense, and Israel in a personal sense. Here indeed Israel is severely blamed as incapable, and unworthy of fulfilling its sacred calling; but the expression “whom I send” nevertheless affirms that it will fulfil it – namely, in the person of the servant of Jehovah, and in all those members of the “servant of Jehovah” in a national sense, who long for deliverance from the ban and bonds of the present state of punishment (see Isa 29:18). For it is really the mission of Israel to be the medium of salvation and blessing to the nations; and this is fulfilled by the servant of Jehovah, who proceeds from Israel, and takes his place at the head of Israel. And as the history of the fulfilment shows, when the foundation for the accomplishment of this mission had been laid by the servant of Jehovah in person, it was carried on by the servant of Jehovah in a national sense; for the Lord became “a covenant of the people” through His own preaching and that of His apostles. But “a light of the Gentiles” He became purely and simply through the apostles, who represented the true and believing Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
19. Who is blind but my servant? There are some who interpret this verse as if the Prophet were describing the reproaches which wicked men are accustomed to throw out against the prophets; for they retort on the Lord’s servants those reproofs and accusations which they cannot endure. “Whom dost thou accuse of blindness? Whom dost thou call deaf? Take that to thyself. Who is blind but thou?” They think, therefore, that it is as if the Lord expostulated with the Jews in this manner; “I see that you reckon my prophets to be blind and deaf.” But we shall immediately see that this interpretation does not agree with the context, for the Prophet afterwards explains (verse 20) why he calls them “blind.” It is because, while they see many things, they pay no attention to them. Indeed, this does not at all apply to the prophets, and therefore let us follow the plain and natural meaning.
Isaiah had accused all men of blindness, but especially the Jews, because they ought to have seen more clearly than all the rest; for they had not only some ordinary light and understanding, but enjoyed the word, by which the Lord abundantly revealed himself to them. Although, therefore, all the rest were blind, yet the Jews ought to have seen and known God, seeing that they were illuminated by his Law and doctrine, as by a very bright lamp. Besides, Isaiah afterwards addresses the Jews in this manner,
“
Arise, O Jerusalem, and be illuminated; for darkness shall be on all the earth, but the Lord shall shine on thee.” (Isa 60:1.)
Because the Jews shut their eyes amidst such clear light, that is the reason why he addresses to them this special reproof. As if he had said, “In vain do I debate with those who are alienated from me, and it is not so wonderful that they are blind; but it is monstrous that this should have happened to my servants (before whose eyes light has been placed) to be deaf to the doctrine which sounds continually in their ears. For these things are so clear that the blind might see them, and so loud that the deaf might hear them; but in vain do I speak to them, for nothing can be more dull or stupid; and, instead of seeing and hearing better than all others, as they ought to have done, none can be found either more deaf or more blind.”
My messenger whom I send. From the human race universally the Prophet gradually descends to the Jews, and next to the priests, who were leading persons, and might be regarded as occupying the highest rank. It belonged to their once to interpret the Law, and to set a good example before others, and, in short, to point out the way of salvation. It was from “the priest’s mouth” that they were commanded to “seek the Law.” (Mal 2:7.) The Prophet complains, therefore, that they who ought to have led the way to others were themselves blind.
Some view the word servant as relating to Isaiah, and others to Christ, and think that he, as well as Isaiah, is accused of blindness; but this has nothing to do with the Prophet’s meaning. Thus, he magnifies by comparison the complaint which he lately made about the slothfulness of the Jews; for they were more deeply in fault than others, but the heaviest blame lay on the priests who were their leaders. Let us therefore learn, that the nearer we approach to God, and the higher the rank to which we are elevated, we shall be the less excusable. For the same reason he applies the term perfect to those who ought to have been perfect; for he mentions reproachfully that perfection from which they had fallen by wicked revolt, and thus had basely profaned a most excellent gift of God. Having possessed a “perfect” rule of righteousness, it lay with themselves alone to follow it.
Fuente: Calvin’s Complete Commentary
(19) Deaf, as my messenger . . .The work of the messenger of God had been the ideal of Isaiah, as it was of the servant in whom the ideal was realised (Rom. 10:15; Isa. 42:1). But how could a blind and deaf messenger, like the actual Israel, do his work effectually? (Psa. 123:2).
As he that is perfect.Strictly speaking, the devoted, or surrendered one. The Hebrew meshullam is interesting, as connected with the modern Moslem and Islam, the man resigned to the will of God. The frequent use of this, or a cognate form, as a proper name after the exile (1Ch. 9:21; Ezr. 8:6; Ezr. 10:15; Neh. 3:4) may (on either assumption as to the date of 2 Isaiah) be connected with it by some link of causation. Other meanings given to it have been perfect as in the Authorised Version, confident, recompensed, meritorious.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Who is blind, but my servant? Gentiles are now out of the account. The “servant” is Israel, still so stupid that Jehovah can scarcely think of the blindness elsewhere. “What could I have done to my vineyard that I have not done?” Isa 5:4. Still beloved, but still under discipline, is Israel. Not yet clarified to the degree required in the “servant” the one embodied, accepted, co-working Israel, who has his highest antitype in the individualized Messiah. See notes on Isa 42:1.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 42:19-20. Who is blind, but my servant; &c. As it might be doubted who were the blind and deaf mentioned in the preceding verse, the prophet here points them out. “I have exhibited (says God) the Gentiles in the foregoing discourse as blind and deaf, to be enlightened by the doctrine of the Messiah, and brought to the obedience of his laws. But how much more blind are you, how much more deaf, ye degenerate sons of Jacob! who, though the only people favoured with my word, the only people peculiarly chosen by me to the profession of the true religion, and from whom it might and ought to have been expected, that as the messengers of God you should have taught true religion to others; yet, have not only no care or regard for it, but contemn this most excellent religion of yours, dishonour and corrupt it, and, on this account, subject yourselves to the divine punishment; at which, nevertheless, not reflecting on the greatness of your crimes and rebellion as its true cause, you stand astonished, and, though advised and instructed, still nothing the better, nor returning to duty; having ears, but hearing not.” He that is perfect, in the 19th verse, means, “He who is perfectly instructed in the truth and knowledge of God, from the law of Moses, and the revelation vouchsafed to the Jews.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 42:19 Who [is] blind, but my servant? or deaf, as my messenger [that] I sent? who [is] blind as [he that is] perfect, and blind as the LORD’S servant?
Ver. 19. Who is blind, but my servant? ] Who so blind as he that will not see? Israel was God’s peculiar, and had the light of his law, yet were blind as beetles.
Or deaf, as my messenger?
Who is blind as he that is perfect?
a Buxtorf. Tiber. p. 5.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
My servant. This is Israel. See the Structures above; and see note on Isa 37:35. Not the same “servant” as in Isa 42:1.
perfect = an intimate friend or trusted one. Hebrew. me’shullam (plural of shalam), to be at peace with. Compare 2Sa 20:19. Job 22:21. Psa 7:4. It is from this word we have Mussulman and Moslem. Israel, in the presence of the foe, was, in Jehovah’s sight, thus perfect. See Num 23:21.
Fuente: Companion Bible Notes, Appendices and Graphics
Who is blind: Isa 6:9, Isa 29:9-14, Isa 56:10, Jer 4:22, Jer 5:21, Eze 12:2, Mat 13:14, Mat 13:15, Mat 15:14-16, Mat 23:16-24, Mar 8:17, Mar 8:18, Joh 7:47-49, Joh 9:39, Joh 9:41, Joh 12:40, Rom 2:17-23, Rom 11:7-10, Rom 11:25, 2Co 3:14, 2Co 3:15, 2Co 4:4
Reciprocal: Isa 48:8 – thou heardest Hag 1:13 – the Lord’s Zec 11:17 – the sword Mal 2:7 – the messenger Mat 21:27 – We cannot tell Mar 11:33 – We Luk 11:34 – but Luk 20:7 – that Act 28:26 – Hearing Rev 3:17 – blind
Fuente: The Treasury of Scripture Knowledge
MERCY BLIND
Who is blind, but My servant? or deaf, as My messenger that I sent? who is blind as he that is perfect, and blind as the Lords servant? Seeing many things, but thou observest not; opening the ears, but he heareth not.
Isa 42:19-20
I. As Mediator, the Man Christ Jesus came to be Gods Servant, to finish the work which He gave Him to do, and to be His messenger, speaking not His own words but the words of Him that sent Him. It is of Christ, then, in His character as Mediator, that the prophet is here speaking. How is He blind and deaf? He is blind, not because He does not see, but because He will not observe what He sees. He is deaf, not because He does not hear, but because He will not be extreme to mark and impute what He hears.
II. Oh! if He had been only man, or like one of us, where should any one of us have now been?Surely like Judas, in our own place. But the Blessed Jesus, Himself perfect, for Whose righteousness sake the Lord is well pleased, Who (by His sinless obedience) has magnified the law and made it honourableis touched with the feeling of our infirmities, and while He opens our ears to hear His voice, closes His own to our sinful, careless, cold, idle words, and shuts His eyes to the failings of His poor brethren, for whom He shed His blood, and pleads the merits of that blood-shedding continually before the throne of God.
Canon Champneys.
Fuente: Church Pulpit Commentary
42:19 Who [is] blind, but my {u} servant? or deaf, as my {x} messenger [that] I sent? who [is] blind as [he that is] {y} perfect, and blind as the LORD’S servant?
(u) That is, Israel, which would have most light because of my Law.
(x) The priest to whom my word is committed, who would not only hear it himself but cause others to hear it.
(y) As the priests and prophets that would be lights to others?
Fuente: Geneva Bible Notes
It is the servant of the Lord, and of all people-Israel (cf. Isa 41:8-16)-that was blind and deaf. How ironic it was that God’s messenger to the world, the one that He had brought into covenant relationship with Himself, was blind and deaf, blinder and deafer than any other. Israel, above all others, needed to be able to see and hear what her Lord told her so she could tell it to the world (cf. ch. 22). The nations were blind (cf. Isa 42:6-7), but Israel was both blind and deaf (cf. Isa 6:9-10; Isa 30:9-11; Amo 2:4).
"As Isaiah was the messenger of God to Israel, so Israel was called to be the messenger of God to the world. But the still unanswered question was: What kind of coal from the altar would it take to bring the nation to its senses and cleanse its lips for service?" [Note: Oswalt, The Book . . . 40-66, p. 131. Cf. 6:6-7.]