Exegetical and Hermeneutical Commentary of Isaiah 6:10
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
10. Make the heart fat ] i.e. callous, unfeeling, Psa 119:70. In Hebrew idiom, the “heart” includes the understanding. shut (lit. smear) its eyes ] cf. Isa 29:10, Isa 44:18, Isa 42:19 f.
The difficulties created in our minds by this startling, and even harsh, statement of a great law of the spiritual world, are partly due to the tendency of Scripture writers to refer all things immediately to the will of God. To the Hebrew mind what we call secondary causes scarcely exist, at least in the sphere of religion. That which, in given circumstances, is the inevitable result of God’s providential dispensations is viewed absolutely, apart from its conditions, as a distinct divine purpose. The truth revealed to Isaiah is that the unbelief of his countrymen amounts to an incapacity for divine things, which can only be intensified by the further disclosure of the truth of God. And this, which is the inevitable issue of his own prophetic mission, is represented to him as Jehovah’s intention in sending him. Isaiah realises the profound truth that the most decisive and searching judgment to which men are subjected lies in the abundance of the revelations of God vouchsafed to them. It is a principle often appealed to in the New Testament, and frequently in the very words of our prophet (Mat 13:14 f. and parallels; Act 16:26 f.; Rom 11:8). “This is the judgment that the light is come into the world, and men loved the darkness rather than the light; for their works were evil” (Joh 3:19).
Fuente: The Cambridge Bible for Schools and Colleges
Make the heart – The word heart here is used in the sense of the mind – to denote all their mental powers. It is commonly used in this sense in the Scriptures.
Fat – Gross, heavy, dull, stupid. That is, go and proclaim such truth to them as shall have this effect – as shall irritate, provoke, enrage them; truth, whose delivery shall be attended, in their gross and corrupt hearts, with this blinding and infatuating influence the effect would be produced by the corrupt state of their hearts, not by any native tendency of the truth, and still less by any direct divine influence. Go, and proclaim truth to a corrupt and sensual people, and the result will be that they will not hear; they are so wicked that they will not attend to it; they will become even more hardened; yet go, and though certain of producing this effect, still proclaim it; see this passage explained in the notes at Joh 12:40.
Their ears heavy – Dull, stupid, insensible.
And shut their eyes – The word used here means to spread over, and then to close. It denotes here the state of mind which is more and more indisposed to attend to the truth.
And be healed – Be restored from the malady of sin; be recovered and pardoned. Sin is often represented as a painful, loathsome malady, and forgiveness as restoration from such a malady; Isa 30:26; Ps. 103; Psa 41:3-4; 2Ch 7:14; Jer 3:22; Jer 17:14. We may learn here,
(1) That the effect of truth is often to irritate people and make them more wicked.
(2) The truth must, nevertheless, be proclaimed.
This effect is not the fault of the truth; and it is often well that the heart should be known, and the true effect should be seen.
Fuente: Albert Barnes’ Notes on the Bible
Isa 6:10
Make the heart of this people fat
The power of self-cursing
Make the heart of this people fat, etc.
By this it is not meant that Isaiah was to aim at and put forth what power he possessed to lead the people of Judah deeper and ever deeper into error and sire That was an errand on which God was morally incapable of sending him. His business was to teach them, not error, but truth; to set them an example not of rebellion, but obedience to the Divine win; to diminish and do away with their moral insensibility and wickedness, not increase them. The meaning is, that they would so act that the effect of all his diligence and ingenuity to instruct and reform them would be to render them still more stupid and wicked, and still more the objects of the Lords displeasure. Accordingly, both in Mat 13:14-15 and Act 28:25-27, we find the passage so quoted and interpreted as to bring out the guilt of the people themselves, and constrain us to throw all the blame on them. (G. Cron, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Make the heart of this people fat – “Gross”] The prophet speaks of the event, the fact as it would actually happen, not of God’s purpose and act by his ministry. The prophets are in other places said to perform the thing which they only foretell: –
“Lo! I have given thee a charge this day
Over the nations, and over the kingdoms;
To pluck up, and to pull down;
To destroy, and to demolish;
To build, and to plant.”
Jer 1:10.
And Ezekiel says, “When I came to destroy the city,” that is, as it is rendered in the margin of our version, “when I came to prophesy that the city should be destroyed; ” Eze 43:3. To hear, and not understand; to see, and not perceive; is a common saying in many languages. Demosthenes uses it, and expressly calls it a proverb: , ; Contra Aristogit. I., sub fin. The prophet, by the bold figure in the sentiment above mentioned, and the elegant form and construction of the sentence, has raised it from a common proverb into a beautiful mashal, and given it the sublime air of poetry.
Or the words may be understood thus, according to the Hebrew idiom: “Ye certainly hear, but do not understand; ye certainly see, but do not acknowledge.” Seeing this is the case, make the heart of this people fat – declare it to be stupid and senseless; and remove from them the means of salvation, which they have so long abused.
There is a saying precisely like this in AEschylus: –
– – – ,
. AESCH. Prom. Vinct. 456.
“Seeing, they saw in vain; and hearing, they
did not understand.”
And shut – “Close up”] hasha. This word Sal. ben Melec explains to this sense, in which it is hardly used elsewhere, on the authority of Onkelos. He says it means closing up the eyes, so that one cannot see; that the root is shava, by which word the Targum has rendered the word tach, Le 14:42, vetach eth beith, “and shall plaster the house.” And the word tach is used in the same sense, Isa 44:18. So that it signifies to close up the eyes by some matter spread upon the lids. Mr. Harmer very ingeniously applies to this passage a practice of sealing up the eyes as a ceremony, or as a kind of punishment used in the East, from which the image may possibly be taken. Observ. ii. 278.
With their heart – “With their hearts”] ubilebabo, fifteen MSS. of Kennicott’s and fourteen of De Rossi’s, and two editions, with the Septuagint, Syriac, Chaldee, and Vulgate.
And be healed – “And I should heal”] veer pa, Septuagint, Vulgate. So likewise Mt 13:14; Joh 12:40; Ac 28:27.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fat, i.e. stupid and senseless; for the fat which is in the body is without sense; and fatness in the heart makes it dull and heavy. Thus this phrase is used Psa 119:70. And this seems best to agree with the following words. This making of their hearts fat is here ascribed to the prophet, as it is ascribed to God in the repetition of this prophecy, Joh 12:40, because God inflicted this judgment upon them by the ministry of the prophet, partly by way of prediction, foretelling that this would be the effect of his preaching; and partly by way of judicial operation, withdrawing the light and help of his Spirit, and giving them up to the power and arts of Satan, and to their own mistakes and lusts, whereby they are easily and commonly led to turn Gods word, as they do other things, into occasions of sin.
Make their ears heavy; make them dull of hearing, as Isa 59:1; Zec 7:11, as sometimes the ears are made by an excessive noise.
Shut their eyes, Heb. daub their eyes, as the word is used also Isa 44:18.
Lest they see; that they may not be able, as before they were not willing, to see.
Convert; turn from their sinful practices unto God.
Be healed of sin, which is the disease of the soul, by remission and sanctification, and of all the deadly effects of sin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Make . . . fat (Ps119:17). “Render them the more hardened by thy warnings”[MAURER]. This effect isthe fruit, not of the truth in itself, but of the corruptstate of their hearts, to which God here judicially gives themover (Isa 63:17). GESENIUStakes the imperatives as futures. “Proclaim truths, the resultof which proclamation will be their becoming the morehardened” (Rom 1:28;Eph 4:18); but this does not sowell as the former set forth God as designedly giving upsinners to judicial hardening (Rom 11:8;2Th 2:11). In the first member ofthe sentence, the order is, the heart, ears, eyes; in thelatter, the reverse order, the eyes, ears, heart. It is fromthe heart that corruption flows into the ears and eyes(Mar 7:21; Mar 7:22);but through the eyes and ears healing reaches the heart(Ro 10:17), [BENGEL].(Jer 5:21; Eze 12:2;Zec 7:11; Act 7:57;2Ti 4:4). In Mt13:15, the words are quoted in the indicative, “iswaxed gross” (so the Septuagint), not the imperative,“make fat”; God’s word as to the future is as certain as ifit were already fulfilled. To see with one’s eyes will notconvince a will that is opposed to the truth (compare Joh 11:45;Joh 11:46; Joh 12:10;Joh 12:11). “One must lovedivine things in order to understand them” [PASCAL].
be healedof theirspiritual malady, sin (Isa 1:6;Psa 103:3; Jer 17:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Make the heart of this people fat,…. Gross and heavy, stupid and unteachable, hard and obdurate; which is sometimes done by the preaching of the Gospel, through the wickedness of man’s heart, that being the savour of death unto death to some, just as the sun hardens the clay; or declare that their hearts are thus gross and stupid; or that I will give them up to a judicial hardness of heart:
and make their ears heavy: that they cannot hear the word, so as to understand it; they having stopped the ear, and plucked away the shoulder, it is in righteous judgment that they are given up to such an insensibility as not to be capable of hearing and understanding what is delivered in the ministry of the word:
and shut their eyes; they having wilfully shut their own eyes against all evidence of the Messiah, and the truth of his doctrines, they are given up to a judicial blindness; which still continues upon them, and will until the fulness of the Gentiles is brought in:
lest they see with their eyes, and hear with their ears, and understated with their heart; though only in a notional way, the things relating to the Messiah, the truths of the Gospel, and the ordinances thereof, and what may belong to their outward peace:
and convert; or turn themselves by external repentance and reformation:
and be healed: or forgiven in such sense as to be preserved from national ruin; which God willed not; for seeing they went such great lengths in sin, in rejecting the Messiah, and his Gospel, they were given up to a reprobate mind, to do things that were not convenient, that they might be destroyed; which destruction is after prophesied of.
Fuente: John Gill’s Exposition of the Entire Bible
10. Harden the heart of this people. (96) Here the former statement is more fully expressed; for God informs Isaiah beforehand, not only that his labor in teaching will be fruitless, but that by his instruction he will also blind the people, so as to be the occasion of producing greater insensibility and stubbornness, and to end in their destruction. He declares that the people, bereft of reason and understanding, will perish, and there will be no means of obtaining relief; and yet he at the same time affirms that the labors of the Prophet, though they bring death and ruin on the Jews, will be to him an acceptable sacrifice.
This is a truly remarkable declaration; not only because Isaiah here foretold what was afterwards fulfilled under the reign of Christ, but also because it contains a most useful doctrine, which will be of perpetual use in the Church of God; for all who shall labor faithfully in the ministry of the word will be laid under the necessity of meeting with the same result. We too have experienced it more than we could have wished; but it has been shared by all the servants of Christ, and therefore we ought to endure it with greater patience, though it is a very grievous stumbling-block to those who serve God with a pure conscience. Not only does it give great offense, but Satan powerfully excites his followers to raise a dislike of instruction on the pretense of its being not merely useless, but even injurious; that it renders men more obstinate, and leads to their destruction. At the present day, those who have no other reproach to bring against the doctrine of the gospel maintain that the only effect produced by the preaching of it has been, that the world has become worse.
But whatever may be the result, still God assures us that our ministrations are acceptable to him, because we obey his command; and although our labor appear to be fruitless, and men rush forward to their destruction, and become more rebellious, we must go forward; for we do nothing at our own suggestion, and ought to be satisfied with having the approbation of God. We ought, indeed, to be deeply grieved when success does not attend our exertions; and we ought to pray to God to give efficacy to his word. A part of the blame we ought even to lay on ourselves, when the fruits are so scanty; and yet we must not abandon our office, or throw away our weapons. The truth must always be heard from our lips, even though there be no ears to receive it, and though the world have neither sight nor feeling; for it is enough for us that we labor faithfully for the glory of God, and that our services are acceptable to him; and the sound of our voice is not ineffectual, when it renders the world without excuse.
Hence arises a most excellent and altogether invaluable consolation to godly teachers, for supporting their minds against those grievous offenses which daily spring from the obstinacy of men, that, instead of being retarded by it, they may persevere in their duty with unshaken firmness. As it is also a general offense, that the lively word of God, at the hearing of which the whole world ought to tremble, strikes their ears to no purpose, and without any advantage, let weak men learn to fortify themselves by this declaration. We wonder how it is possible that the greater part of men can furiously oppose God; and hence also arises a doubt if it be the heavenly truth of God which is rejected without bringing punishment; for it can hardly be believed that God addresses men for the purpose of exciting their scorn. That our faith may not fail, we ought to employ this support, that the office of teaching was enjoined on Isaiah, on the condition that, in scattering the seed of life, it should yield nothing but death; and that this is not merely a narrative of what once happened, but a prediction of the future kingdom of Christ, as we shall find to be stated shortly afterwards.
We ought also to attend to this circumstance, that Isaiah was not sent to men indiscriminately, but to the Jews. Accordingly, the demonstrative particle הנה, ( hinneh,) behold, is emphatic, and implies that the people whom the Lord had peculiarly chosen for himself do not hear the word, and shut their eyes amidst the clearest light. Let us not wonder, therefore, if we appear to be like persons talking to the deaf, when we address those who boast of the name of God. It is undoubtedly a harsh saying, that God sends a prophet to close the ears, stop up the eyes, and harden the heart of the people; because it appears as if these things were inconsistent with the nature of God, and therefore contradicted his word. But we ought not to think it strange if God punishes the wickedness of men by blinding them in the highest degree. Yet the Prophet shows, a little before, that the blame of this blindness lies with the people; for when he bids them hear, he bears witness that the doctrine is fitted for instructing the people, if they choose to submit to it; that light is given to guide them, if they will but open their eyes. The whole blame of the evil is laid on the people for rejecting the amazing kindness of God; and hence is obtained a more complete solution of that difficulty to which we formerly adverted.
At first sight it seems unreasonable that the Prophets should be represented as making men’s hearts more hardened. They carry in their mouth the word of God, by which, as by a lamp, the steps of men ought to be guided; for this encomium, we know, has been pronounced on it by David. (Psa 119:105.) It is not the duty of the Prophets, therefore, to blind the eyes, but rather to open them. Again, it is called perfect wisdom, (Psa 19:9😉 how then does it stupify men and take away their reason? Those hearts which formerly were of brass or iron ought to be softened by it; how then is it possible that it can harden them, as I have already observed? Such blinding and hardening influence does not arise out of the nature of the word, but is accidental, and must be ascribed exclusively to the depravity of man. As dim-sighted people cannot blame the sun for dazzling their eyes with its brightness; and those whose hearing is weak cannot complain of a clear and loud voice which the defect of their ears hinders them from hearing; and, lastly, a man of weak intellect cannot find fault with the difficulty of a subject which he is unable to understand; so ungodly men have no right to blame the word for making them worse after having heard it. The whole blame lies on themselves in altogether refusing it admission; and we need not wonder if that which ought to have led them to salvation become the cause of their destruction. It is right that the treachery and unbelief of men should be punished by meeting death where they might have received life, darkness where they might have had light; and, in short, evils as numerous as the blessings of salvation which they might have obtained. This ought to be carefully observed; for nothing is more customary with men than to abuse the gifts of God, and then not only to maintain that they are innocent, but even to be proud of appearing in borrowed feathers. But they are doubly wicked when they not only do not apply to their proper use, but wickedly corrupt and profane, those gifts which God had bestowed on them.
John quotes this passage as a clear demonstration of the stubbornness of the Jews. He does not indeed absolutely give the very words, but he states the meaning clearly enough.
Therefore, says he, they could not believe, because Isaiah said, He hath blinded their eyes, and hardened their heart. (Joh 12:39 (97))
True, this prediction was not the cause of their unbelief, but the Lord foretold it, because he foresaw that they would be such as they are here described. The Evangelist applies to the Gospel what had already taken place under the law, and at the same time shows that the Jews were deprived of reason and understanding, because they were rebels against God. Yet if you inquire into the first cause, we must come to the predestination of God. But as that purpose is hidden from us, we must not too eagerly search into it; for the everlasting scheme of the divine purpose is beyond our reach, but we ought to consider the cause which lies plainly before our eyes, namely, the rebellion by which they rendered themselves unworthy of blessings so numerous and so great.
Paul, too, shows from this passage, on more than one occasion, (Act 28:27; Rom 11:8,) that the whole blame of blindness rests with themselves. They have shut their ears, says he, and closed their eyes. What Isaiah here ascribes to doctrine, Paul traces to the wicked disposition of the nation, which was the cause of their own blindness; and accordingly, I have stated that this was an accidental and not a natural result of the doctrine. In that passage Paul introduces the Spirit as speaking, (Act 28:25😉 but John says that Isaiah spake thus of Christ, when he had beheld his glory. (Joh 12:41.) From this it is evident, as we formerly said, that Christ was that God who filled the whole earth with his majesty. Now, Christ is not separate from his Spirit, and therefore Paul had good reason for applying this passage to the Holy Spirit; for although God exhibited to the Prophet the lively image of himself in Christ, still it is certain that whatever he communicated was wholly breathed into him by the power of the Holy Spirit. Now, however ungodly men may bark against us with their reproaches, that our doctrine ought to bear the blame, because the world is made worse by the preaching of it, they gain nothing at all, and take nothing away from the authority of the doctrine; for they must at the same time condemn God himself and the whole of his doctrine. But their calumnies will not hinder his justice from being displayed, or hinder him from vindicating itself, and at the same time vindicating us.
And when they shall be converted (98) Here he expressly declares that he did not send the Prophet because he intended to save the people; but, on the contrary, because he intended to destroy them. But the word of God brings salvation; at least some benefit must arise from the preaching of it, that it may do good to some, though many are deprived of the advantage by their own unbelief. I answer, the subject treated of is the whole body, which had already been condemned and devoted to destruction; for there were always some whom the Lord exempted from the general ruin; to them the word brought salvation, and on them it actually produced its proper effect; but the great body of the people were cut off and perished through obstinate unbelief and rebellion. So, then, we perceive that the word of God is never so destructive that there are not a few who perceive that it brings salvation to them, and feel that it does so in reality.
They shall be healed. We ought also to observe from the order and connection of the words, that the first step of healing is repentance. But in the first place, we must understand what he means by the word healing; for he uses it in reference to the chastisements which had been inflicted on the people on account of their sins. Now, the cause of all the evils which we endure is our rebellion against God. When we repent, he is reconciled to us, and the rods with which he chastised us are no longer employed. This is our healing. And this order ought to be carefully observed, from which it is evident what object the Lord has in view in inviting us to himself, and what is the design of the heavenly doctrine, namely, that we may be converted
This is another part of the Gospel, Repent ye. (Mat 3:2.) Then, offering reconciliation he holds out remedies for all diseases, not only of the body but of the soul. And such being the eminent advantage derived from the word of God, if we are not reconciled to God as soon as his word sounds in our ears, we have no right to lay the blame on any other, for it rests wholly with ourselves. Indeed, the Prophet here speaks of it as unnatural and monstrous, that, by the doctrine of the word, the native tendency of which is to heal and soften, men should become insolent and obstinate and altogether incurable. It is undoubtedly true, that when we are drawn inwardly, (Joh 6:44,) it is an extraordinary gift of God, and that the arm of God is not revealed to all, (Isa 53:1😉 but by this dreadful punishment of obstinate malice, Isaiah intended to teach, that we ought earnestly to beware of despising when God calls.
(96) Make the heart of this people fat. — Eng. Ver.
(97) In the original text the reference reads: Joh 12:39 I added the next verse to include the quoted text. — fj.
(98) And convert. — Eng. Ver.
Fuente: Calvin’s Complete Commentary
(10) Make the heart of this people fat.The thought is the same as that of the hardening of Pharaohs heart (Exo. 8:19; Exo. 9:34, &c) and that of Sihon (Deu. 2:30). It implies the reckless headstrong will which defies restraint and warnings. So the poets of Greece, in their thoughts as to the Divine government of the world, recognised the truth that there is a judicial blindness and, as it were, insanity of will that comes as the consequence of sinful deeds ( sch. Agam. 370-386). The mediaeval adage, Quem Deus vult perdere prius dementat, expresses one aspect of the same law; but the vult perdere is excluded by the clearer revelation of the Divine purpose (Eze. 18:23; 1Ti. 2:4; 2Pe. 2:9), as not willing that any should perish.
Shut their eyes.Literally, as in Isa. 29:10, daub, or besmear. Possibly the phrase refers to the barbarous practice, not unknown in the East, of thus closing the eyes as a punishment. Burder (Oriental Customs, i. 98) mentions a son of the Great Mogul who was thus punished by his father. For the ethical fact, as well as for the phrase, we may (with Cheyne) compare Shakespeare
For when we in our viciousness grow hard,
Oh, misery ont, the wise gods seal our eyes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Make the heart fat The prophet Jeremiah (Jer 1:10) was verbally directed to produce effects which he only predicted. Here Isaiah is directed to cause results which will doubtless take place, but are not necessary effects of his action. His prophecy is not responsible for results produced by the hardness of the people to whom it is delivered. Lest depends upon heavy. The heaviness or torpidity is vigilant “lest” conversion should follow the prophet’s gospel.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 6:10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Ver. 10. Make the heart of this people fat, ] sc., By preaching to them the Word of God, which, because they regard not, it shall become unto them a savour of death, as sweet ointments kill beetles, as a shrill voice hurteth weak ears, as lime is kindled by cold water cast upon it. Of such a fat heart beware. Fat things are less sensible, and fat hearted people are noted by Aristotle for dull and stupid. There is not a greater mischief can befall a man on this side hell than to be given up to a dead and dedolent disposition, such as was that of those Eph 4:18 of the Jews in Christ’s time, and ever since, and of many Papists, who continue blind in the midst of so much light, and will not renounce those errors whereof they are clearly convinced.
And make their ears heavy.
Lest they should see with their eyes, &c.
And convert.
And be healed,
a Erasm. Apophth.
Make, &c. = Declare or foretell that the heart of this People will be fat. Isaiah could do no more. A common Hebrew idiom. This prophecy is of the deepest import in Israel’s history. Written down seven times (Mat 13:14. Mar 4:12. Luk 8:10. Joh 12:40. Act 28:26, Act 28:27. Rom 11:8). Solemnly quoted in three great dispensational crises: (1) By Christ (Mat 13:14), as coming from Jehovah on the day a council was held “to destroy Him”. (2) By Christ, as coming from Messiah in His glory (Joh 12:40, Joh 12:41) after counsel taken to “put Him to death” (Joh 11:53, and Compare Isa 12:37). (3) By Paul, as coming from the Holy Ghost when, after a whole day’s conference, they “believed not” (Act 28:25-27).
convert = turn or return
the heart: Isa 29:10, Isa 63:17, Exo 7:3, Exo 10:27, Exo 11:10, Exo 14:17, Deu 2:30, Eze 3:6-11, 2Co 2:16
fat: Deu 32:15, Psa 17:10
ears heavy: Jer 6:10, Zec 7:11
lest: Jer 5:21, Joh 3:19, Joh 3:20, Act 3:19, Act 28:27
convert: Isa 19:22, Mat 13:15
Reciprocal: Gen 48:10 – dim Exo 4:21 – I will harden Exo 10:20 – General Lev 3:3 – the fat Deu 28:28 – General Deu 29:4 – General Jos 11:20 – it was 1Ki 22:23 – the Lord 2Ch 18:19 – Who shall entice Neh 9:25 – did eat Job 12:24 – He taketh Job 15:27 – he covereth Job 33:16 – openeth Psa 51:13 – converted Psa 69:23 – Their eyes Psa 119:70 – heart is as fat Psa 119:144 – understanding Psa 135:16 – eyes have they Pro 16:30 – shutteth Pro 30:3 – the holy Son 5:7 – watchmen Isa 28:13 – that Isa 29:14 – for the wisdom Isa 44:18 – for he hath Isa 48:8 – thou heardest Isa 59:1 – his ear Jer 4:22 – For my Jer 7:27 – hearken Jer 17:14 – Heal Jer 36:3 – that I Lam 3:65 – sorrow Eze 12:2 – which Dan 4:16 – be changed Zec 7:12 – lest Zec 11:15 – a foolish Zec 11:17 – the sword Mat 13:14 – the prophecy Mat 18:3 – Except Mat 21:27 – We cannot tell Mar 3:5 – hardness Mar 4:12 – That seeing Mar 8:18 – see Mar 11:33 – We Luk 11:34 – but Luk 19:42 – but Luk 20:7 – that Joh 10:6 – they understood not Joh 12:39 – because Joh 12:41 – when Act 28:26 – Go Rom 11:7 – and the rest 2Co 3:14 – their 2Co 4:4 – blinded Eph 1:18 – eyes 2Th 2:11 – God Heb 5:11 – dull Rev 22:2 – healing
The effect of Isaiah’s preaching would not be that the people would repent, but that they would harden their hearts against his messages (cf. Mat 13:14-15; Mar 4:10-12; Luk 8:10; Joh 12:39-41; Act 28:26-27; Rom 11:8).
The Apostle John quoted this verse (and Isa 53:1) in reference to the Jews’ inability in Jesus’ day to believe on Him (Joh 12:40). John then added, "These things Isaiah said, because he saw His glory, and he spoke of Him" (Joh 12:41). Isaiah may or may not have realized that his words had prophetic significance, in addition to being applicable to his own situation.
". . . this chapter immediately follows and precedes examples of wrong reaction to God’s word [Isa 5:24; Isa 7:10-12]." [Note: Grogan, p. 57.]
God told Moses before he went to Pharaoh with the Lord’s message that the Egyptian king would harden his heart (Exo 3:19). From the divine viewpoint, God had raised Pharaoh up to demonstrate His sovereignty and power in liberating the Israelites. However, from the human viewpoint, Pharaoh had the freedom to choose to submit to God or resist. His freedom was not complete; human freedom never is. We cannot do everything we want to do. But his freedom was genuine; he really could have submitted to Yahweh. God justly held him responsible for his choice because he did have genuine, though limited, freedom.
In both cases, Moses’ commission and Isaiah’s, God was not ruling out the possibility of repentance from the start. He was letting His prophet see beforehand what the outcome of his ministry would be. In both cases, too, those who heard God’s Word had the opportunity and the ability to respond to it positively, but they chose to respond negatively. Consequently, God as their Judge hardened their hearts so that they became harder, and eventually it became impossible for them to repent (Exo 10:1; cf. Rom 1:18-32; Heb 6:4-6). The Israelites in Isaiah’s day had already hardened their hearts against the Lord, and His retributive judgment on them had already begun when Isaiah received his commission.
"The elect are not saved because they are creatures of light; they too were creatures of darkness and in them there was no goodness, nothing that would attract the light. God, however, out of His mere good pleasure did choose them and ordain them to life eternal, and when the blessed gospel was heard by them, they were given a heart that was then willing and able to hear and to respond. Those, however, whom God did not ordain to life eternal, He passed by and for their sin ordained to dishonor and wrath." [Note: Young, 1:261.]
The success of our ministry should not be our prime motivation to continue in the work of the gospel. Our loving commitment to remain faithful to the Lord who has graciously saved us and called us into His service, despite our lack of outward success, should be.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)