Exegetical and Hermeneutical Commentary of Isaiah 29:18
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.
18. the words of the book ] There is a reference implied to Isa 29:11-12. “Deafness” and “blindness” are metaphors for the spiritual obtuseness which at present characterises the nation ( Isa 29:10).
Fuente: The Cambridge Bible for Schools and Colleges
Shall the deaf hear the words of the book – They who now have the law and do not understand it, the people who seem to be deaf to all that God says, shall hear and understand it.
Shall see out of obscurity … – That is, the darkness being removed, they shall see clearly the truth of God, and discern and love its beauty. Their eyes are now blinded, but then they shall see clearly.
Fuente: Albert Barnes’ Notes on the Bible
Isa 29:18-19
The deaf . . . the blind . . . the meek . . . the poor
The Gospel day
I.
We may regard these words as containing A DESCRIPTION OF THE STATE IN WHICH THE GOSPEL FINDS THOSE TO WHOM IT IS ADDRESSED. The epithets are designed to be descriptive of their spiritual character.
II. THE PLEASING INTIMATION WHICH THE TEXT CONTAINS OF THEIR RECOVERY TO A BETTER AND HAPPIER CONDITION. In that day the deaf shall hear, and the blind shall see. That is, the spiritual ignorance and insensibility of men shall be subdued, and the delusion and stupidity of idolatrous Gentiles in particular, shall be succeeded by a clear and saving knowledge of the truth.
1. This prophecy may be considered as receiving its fulfilment, impart in every instance in which an individual is savingly converted to God.
2. But the prophecy refers to something on a more extensive and general scale.
3. The words, besides intimating the fact of their recovery, appear also to intimate the means by which their recovery shall be effected. They shall hear the words of the book. What is the book the hearing of whose words is connected with results so wondrous and delightful?
(1) Is it the book of nature? Alas, that book, all radiant as it is with the Divine glory of its Author, conveys little or no instruction on spiritual subjects to those whom sin has covered with its dark and stupefying shade.
(2) Or is it the book of human philosophy and arts and sciences? The history of all past ages, to say nothing of the present times, laughs to scorn all such pretensions on the part of the wisdom of this world.
(3) An inspired apostle tells us that the mystery of God is to be made known to all nations for the obedience of faith, by the scriptures of the prophets; and the gospel is the power of God unto salvation, to everyone that believeth: to the Jew first, and also to the Greek.
(4) And though not designed, perhaps, to intimate so much, yet does not the expression they shall hear the words of the book serve to remind us of the mode in which, chiefly, this book is intended to diffuse among mankind the experimental knowledge of the truth and grace which it reveals? Does it not remind us that, for that purpose, it is to be proclaimed by the oral teaching of a living ministry?
III. These latter words we may suppose to be descriptive of CERTAIN CIRCUMSTANCES WITH WHICH THE SPIRITUAL RECOVERY OF MEN IS FOUND TO BE CONNECTED.
1. As well as the preceding words, they are applicable to cases of individual conversion. In this view they remind us of the state to which the sinners heart is humbled when, having heard the words of the book, he is made to tremble under the threatenings which it thunders forth against the guilty and impenitent; and when, having begun to see out of obscurity and out of darkness, he discovers the tremendous ruin on the brink of which he has been standing.
2. But then, besides describing the state to which the sinners mind is humbled in the first instance, these words remind us also of the blessedness of that state to which, when he is once made truly meek and poor in spirit, he is designed to be exalted. For the meek shall increase their joy in the Lord. At first, indeed, this joy may not be anything beyond the joy of hope. But this joy he shall increase. It shall grow brighter and brighter to that perfect day in which it shall become a fulness of joy at Gods right hand for evermore.
3. If these words be more extensively applied, as having reference to those nations and communities of men amongst whom the Gospel is already known, or as having reference to the whole of that world throughout whose wide extent it must ultimately be proclaimed, they still point out the circumstances under which this Gospel shall be the power of God unto salvation, and the delightful effects which shall ensue on its reception, in the increase of human happiness, and in the turning of men from a vain confidence in lying vanities, to faith in the one living and eternal God.
4. It would appear also to be intimated, that these delightful results of evangelical instruction should be especially exemplified in the case of the most despised and degraded of mankind. For they are the poor amongst men, who shall especially rejoice in the Holy One of Israel.
5. These things are delightful to contemplate; but let us not forget, in the pleasure of such contemplations, the personal and practical interest which we are called to take in them. (J. Crowther.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The deaf; who were deaf before God by his word and grace did open their ears; even the deaf and blind Gentiles, as was now noted. Compare Isa 35:5.
Shall see out of obscurity, and out of darkness; being, by Gods grace, brought out of that gross and worse than Egyptian darkness of ignorance and wickedness, in which they formerly lived, unto a clear and saving knowledge of the truth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. deaf . . . blind(CompareMt 11:5). The spirituallyblind, c., are chiefly meant “the book,” as Revelation iscalled pre-eminently, shall be no longer “sealed,” as isdescribed (Isa 29:11), but themost unintelligent shall hear and see (Isa35:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in that day shall the deaf hear the words of the book,…. That is, in the Gospel day, or times of the Gospel dispensation, when that should be preached to the Gentiles; who before were deaf, but now should be made to hear, and be willing to hear, and hear so as to understand the doctrines contained in the Scriptures, the prophecies of them concerning the Messiah; even the words of that book that is sealed to the Jews, and could not be read, neither by the learned nor unlearned among them; but should be both read, heard, and understood, by the Gentiles, having ears given them to hear the Gospel, to receive its doctrines, and obey its ordinances:
and the eyes of the blind shall see out of obscurity, and out of darkness; such, who before were blind and ignorant as to spiritual things, being called, through the ministry of the word, out of darkness into marvellous light, and their eyes being opened by it, should now see their sin and misery, their lost and dangerous estate, the way of life and salvation by Christ, the great and glorious truths of the Gospel, and what eye has not seen, nor ear heard.
Fuente: John Gill’s Exposition of the Entire Bible
18. And in that day shall the deaf hear. He promises that the Church of God, as we have said, shall still be preserved amidst those calamities. Though the world be shaken by innumerable tempests, and tossed up and down, and though heaven and earth shall mingle, yet the Lord will preserve the multitude of the godly, and will raise up his Church, as it were, out of the midst of death. This ought to strengthen in no ordinary manner the faith of the godly; for it is an extraordinary miracle of God that, amidst the numerous and extensive ruins of empires and monarchies, which happen here and there, the seed of the godly is preserved, among whom the same religion, the same worship of God, the same faith, and the same method of salvation, are continued.
And the eyes of the blind shall see. But Isaiah appears here to contradict himself; for formerly he foretold that among the people of God there would be so great stupidity that nobody would understand, and now he says that even “the deaf” shall understand, and “the blind shall see.” He therefore means that the Church must first be chastised and purified, and that not in a common and ordinary way, but in a way so unusual that it will appear to have altogether perished. He therefore says, in that day, that is, after having punished the wicked and purified his Church, not only will he enrich the earth with an abundance of fruits, but, by renewing the face of it, he will at the same time restore “hearing to the deaf” and “sight to the blind,” that they may receive his doctrine. Men have no ears and no eyes, so long as this dreadful punishment lasts; the minds of all are stupefied and confounded, and do not understand anything. When the plagues and distresses shall have come to an end, the Lord will open his eyes, that they may behold and embrace his goodness and compassion.
This is the true method of restoring the Church, when it gives sight to the blind and hearing to the deaf, which we see that Christ also did, not only to the bodies but also to the souls. (Joh 9:7.) We too have experienced this in our own time, when we have been brought out of the darkness of ignorance, in which we were enveloped, and have been restored to the true light; and eyes have been restored to see, and ears to hear it, which formerly were shut and closed; for the Lord “pierced them,” (Psa 40:6,) that he might bring us to obey him. The blessing which he promised in the renovation of the earth was indeed a kind of proof of reconciliation; but far more excellent is that illumination of which he now speaks, without which all God’s benefits not only are lost, but are turned to our destruction. Justly does God claim for himself a work so glorious and excellent; because there is nothing for which there is less ground of hope than that the blind should recover sight, and that the deaf should recover hearing, by their own strength. This is evidently promised, in a peculiar manner, to the elect alone; for the greater part of men always continue in their darkness.
Fuente: Calvin’s Complete Commentary
(18) In that day shall the deaf hear the words of the book.The open vision of the future is contrasted with the self-chosen ignorance of Isa. 29:11. The book (the Hebrew has, however, no definite article) is, perhaps, the prophets own message, or the book of the law of the Lord, which will then be understood in all its spiritual fulness. The doom of the closed eyes of Isa. 6:10 shall then be in force no more.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18, 19. That day The period of moral changes to be wrought by Jehovah, mentioned in the preceding verse. The revolution is to be complete. Hinderances to teaching the law, through blind leaders, shall be removed. The moral blindness of Isa 29:11-12, is here put in antithesis to the docility and consequent joy in God and his Gospel among the Gentile converts, and the people, now blind and deaf so far as the word of Jehovah is concerned, shall be changed into a people with open ears and seeing eyes. Words such as those the prophet in vain now holds forth, shall then be heard with willing distinctness, and their truth be clearly discerned.
The poor rejoice in the Holy One of Israel Poor men, the pious poor who fear God, and had been subjected to oppression.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 29:18-19. And in that day See Luk 2:32. Act 11:18. Eph 4:18 and other similar passages of the New Testament, for the best comment upon these words, JESUS gave ears to the deaf, and sight to the blind, as figurative of that spiritual deafness and blindness which he removes by his grace.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 902
THE GOSPEL A SOURCE OF BLESSINGS TO MANKIND
Isa 29:18-19. In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness: the meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel.
THERE is a day frequently spoken of in Scripture under the emphatical title of that day: and it sometimes refers to the apostolic age, sometimes to the millennial period, and sometimes to the day of judgment. Commentators in general consider the first of these to be the time designated by that expression in the text. To this they are led by the interpretation of the preceding verse; which they understand thus: In a very little while, Lebanon (the Gentile world, which has hitherto been a mere desert) shall be turned into a fruitful field (by means of the Gospel which shall be published); and the (hitherto) fruitful field (of the Jewish Church) shall be esteemed as a forest (or desert). And in that day (of the destruction of the Jewish Church and polity) shall the deaf hear the words of the book, &c. &c. But I should rather incline to consider the second period, namely, the millennial ra, as the time intended: because I have no conception of Lebanon, which is constantly used in Scripture to characterize grandeur and fertility, being applied to designate a mere desert. I apprehend rather that in that verse there is a climax, descriptive of the state of the Church when the Jews shall be gathered into it: that then Lebanon (which now is desolate) shall be turned into a fruitful field; and the fruitful field (such as it will then exist) shall be esteemed as a forest; seeing that the handful of corn cast upon the top of the mountains will spring up so abundantly, that the fruit thereof shall shake like Lebanon [Note: Psa 72:16.]. This is the kind of climax which often occurs in relation to that very period, It may be seen in chap. 45:20. where it is said, in reference to the protracted age to which men will then live, that a person dying at the age of an hundred years will die a mere child, and be accounted as one accursed, that is, cut off prematurely, under a stroke of judicial vengeance. In chap. 32:15. also, the very expressions of the text are again used in this precise view: When the Spirit shall be poured from on high, (it is said,) the wilderness shall be a fruitful field, and the fruitful field be counted for a forest. Thus I understand the prophet as saying in our text, that in a very little while (it was but a little while even in Isaiahs days, but now it is just at hand,) the Jews shall be converted to the faith of Christ, in such numbers as to be like the woods of Lebanon; and THEN the poor benighted Gentiles also shall be gathered into the fold of Christ, in a way and to an extent altogether unprecedented from the first publication of Christianity to that very hour.
In this view of the passage it has an equally favourable aspect both upon Jews and Gentiles: on Jews, to shew what blessings are in reserve for them, (and now just about to be poured out upon them;) and on Gentiles, who will by their means experience, as it were, throughout the whole world, a resurrection from the dead [Note: Rom 11:12; Rom 11:15.].
It is not however my intention to insist on this point: but, waving any further notice of the millennial period, I shall simply shew,
I.
What is that book to which the attention of all men shall be called
It is here called the book; and must undoubtedly be, the book of revelation, in which all the visions of the seers, and the predictions of the prophets, are contained. This is the book in relation to which God had poured out upon the Jewish nation a spirit of deep sleep, and had closed their eyes, even the eyes of their prophets, their rulers, and their seers; insomuch that it was altogether as a sealed book, which, whether delivered to a learned or unlearned man, was equally unintelligible to him [Note: ver. 1012.]. So completely were its contents hidden from them, that the wisdom of their wise men perished, and the understanding of their prudent men was hid [Note: ver. 14.].
From the New Testament we are able to speak more definitely on this point, and to say that this book is the Gospel of our Lord Jesus Christ: for this is the description which St. Paul gives of the Gospel, in reference to the very chapter before us. He says, that he was sent to preach the Gospel; but that it was to the great mass of his hearers foolishness: agreeable to what had been written; I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. To the Jews, he tells us, it was a stumbling-block, and to the Greeks foolishness; but unto those who were called, whether Jews or Greeks, it was Christ the power of God, and the wisdom of God [Note: 1Co 1:18-19; 1Co 1:23-24.]. This book contains the hidden wisdom which God ordained before the world; which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory [Note: 1Co 2:7-8.]. Indeed the natural man, whoever he be, cannot receive it; for it is foolishness unto him: neither can he know it, because it is spiritually discerned, and can be known only through the influence of Gods Spirit upon the soul [Note: 1Co 2:10-14.].
Thus, by comparing the account given of this book by an inspired Apostle, in reference to the very chapter before us, we may with certainty declare what book is here intended.
Now, as the Gospel is the book which the deaf are to hear, and the blind to see, it will be proper,
1.
To enter a little into its contents
[It reveals to man a Saviour. It declares that God, in tender mercy to our fallen race, sent his only dear Son into the world, to make an atonement for us, and to effect by his own obedience unto death, our reconciliation with him The Old Testament revealed this as to be effected in due season; and the New Testament gives an account of it as already accomplished The New Testament moreover sets before us all his invitations and promises, together with the promise of the Holy Spirit, to render the whole effectual for our complete and final salvation ]
2.
To shew briefly, that this is indeed Gods destined instrument for the salvation of the world
[It is that with which he wrought from the very beginning: for, though it was comparatively but obscurely revealed, yet it was to this that Adam looked, as holding forth a promise of the seed of the woman to bruise the serpents head: and to this the faith of Abel had respect, when he presented the offering of a firstling to the Lord. To this also Abraham, and Isaac, and Jacob, and all the patriarchs, and all the prophets, and all the saints and martyrs of the ancient Church, had respect; they viewed it through the medium of types and prophecies; and though they had not actually received the promised Saviour, they were saved by him, just as we are who live so many centuries posterior to his advent [Note: Heb 11:4; Heb 11:13; Heb 11:39-40.]. There never was, nor ever shall be, any other foundation for a sinners hope, or any other name whereby a sinner can be saved, but the name of Jesus Christ.]
Having shewn what the book is, we are led to notice,
II.
Its transcendent excellency
It comes to the whole world, and commends itself to all,
1.
As suited to their wants
[It might be thought, that, whatever offers it made, it would be of no use, if men had not eyes to see it, or ears to hear it: but it engages that the deaf shall hear it, and that the blind shall see it out of obscurity and out of darkness. It not only presents to us things suited to our spiritual senses, but it gives us the very senses, whereby we are enabled to apprehend them. Now this is of peculiar importance; for there is no man by nature who has any spiritual discernment whatever: all are both deaf and blind: and, if any imagine that they are exempt from the general malady, they only prove the more strongly the universality of this truth. Under these two figures may be comprehended all the necessities of our fallen nature: for as a person who has from his birth been destitute of sight and hearing can possess no intellectual attainments, so those who are by nature cut off from all means of spiritual discernment must be destitute of spiritual good. Yet is there no spiritual good which the Gospel will not impart to those who seek it, because it will give both the blessing itself, and the faculty whereby it is to be enjoyed.
It were well if this matter were more generally considered; for it would cut off many sources of despondency, by which the people of God are discouraged. Nothing is more common than to consider a want of natural talent as an almost insurmountable obstacle to the attainment of divine knowledge; and more especially to regard long-contracted guilt as a ground for apprehending an utter exclusion from the hopes of the Gospel. But the Gospel meets the ignorant and the guilty with the same free offers of mercy as are presented to the possessors of learning and morality; and it takes occasion from their very discouragements to press on them in particular the acceptance of its benefits: When the poor and needy seek water, and there is none, and their tongue faileth for thirst (a more desperate case can scarcely be painted); I the Lord will hear them; and will open for them rivers of waters in high places (the very reverse of what might naturally be expected), and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water [Note: Isa 41:17-18.]. Whatever then be any mans necessities, let him turn the greatness of those necessities into a plea, as David did; Be merciful unto my sin, O God, for it is great! and let him know, that the greater his necessities are, the more will God glorify himself in the supply of them.]
2.
As sufficient for their necessities
[Nothing is wanting to make the Gospel of Christ effectual. Human wisdom can add nothing to the teaching of Gods Spirit. Mans righteousness can add nothing to the righteousness of Christ: nor can his strength add any thing to the strength communicated from on high. On the contrary, the least reliance on any thing human will invalidate every thing that is divine: for God will do all, and have all the glory, or leave man to his own inadequate and unassisted efforts. Of itself, it is quick and powerful, and sharper than any two-edged sword; and mighty through God to the pulling down all the strong holds of sin and Satan. If only it come in demonstration of the Spirit and of power, nothing can stand before it. It has already prevailed to a vast extent over the powers of darkness, and in Gods good time it shall subdue all nations to the obedience of faith.
One effect in particular it invariably produces, wherever it is received in spirit and in truth; it imparts a joy with which a stranger to it intermeddleth not. The meek are they who will receive it; and they will increase their joy in the Lord: and the poor among men, for whose advancement it is preeminently designed, shall rejoice in the Holy One of Israel. Others may possess carnal joy: but these shall have a joy in the Lord, a joy that is unspeakable and full of glory.]
Application
[Why should not that day be already come? Whether it be come or not to Jews or Gentiles, there is no reason why it should not be come to you. How blessed would it be to see the commencement of that day amongst you! See what is said of it in another part of Isaiahs prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert [Note: Isa 35:5-6.]. Dear Brethren, implore help from God: and he will come now at last to give efficacy to his word, and to make it the power of God to the salvation of your souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 29:18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.
Ver. 18. In that day shall the deaf hear the words of the book, ] i.e., The deaf and blind Gentiles being by the preaching of the gospel drawn out of darkness into God’s marvellous light, shall see and hear that which eye never saw nor ear heard, neither hath entered into the heart of any natural man to conceive. 1Co 2:9 They shall first be enlightened; secondly, to be cheered. Isa 29:19 Act 13:48 Rom 14:17
The words of the book.
Shall see out of obscurity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
book = scroll.
Fuente: Companion Bible Notes, Appendices and Graphics
the deaf: Isa 29:10-12, Isa 29:24, Isa 35:5, Isa 42:16-18, Deu 29:4, Psa 119:18, Pro 20:12, Jer 31:33, Jer 31:34, Mat 11:5, Mat 13:14-16, Mat 16:17, Mar 7:37, Luk 4:18, Luk 7:22, Joh 6:45, Act 26:18, 2Co 3:14-18, 2Co 4:2-6, Eph 1:17-19, Eph 5:14, 1Pe 2:9, Rev 3:18
Reciprocal: Isa 2:11 – in that day Isa 17:7 – General Isa 29:12 – I am not Isa 32:3 – General Isa 42:7 – open Isa 42:18 – ye deaf Isa 58:10 – then Dan 12:4 – many Mat 11:25 – because Mat 12:22 – blind Mat 20:30 – two Mar 8:24 – I see Mar 10:52 – he received Luk 10:21 – revealed Luk 18:43 – he Luk 24:45 – General Joh 9:7 – and came Joh 9:30 – and yet Act 8:31 – How 2Co 3:16 – the veil Eph 1:18 – eyes Col 2:22 – after
Fuente: The Treasury of Scripture Knowledge
Isa 29:18-19. In that day, &c. In these two verses we have the first happy consequence of Lebanons becoming a fruitful field, the spiritual blessings of light and understanding in divine things, and of joy and consolation to be diffused among the Gentiles, formerly deaf and blind. The deaf hear the words of the book That is, the truths of divine revelation are declared to the heathen, and their ears are opened to hear, and their hearts to understand them. And the eyes of the blind to see They who had been for ages in a state of the greatest spiritual blindness and darkness, shall be enlightened with the clear and satisfactory knowledge of God and his will. The meek also Humble and meek believers of the Gentiles, opposed to these proud and scornful Jews, spoken of in the former part of this, and in the foregoing chapter; shall increase their joy in the Lord Shall greatly rejoice in this, that Jehovah is now their God and portion. And the poor among men The poor in spirit, or the poor of this world, to whom, especially, the gospel has been and is to be preached, or those whom the Jews viewed as a mean and despicable people; shall rejoice in the Holy One of Israel Whom before they neither knew nor regarded.