Isaiah 29:18

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.] The Holy Scriptures, that book which the proud would not read, the ignorant could not. {Isa 29:11-12}

Shall see out of obscurity.] See the Saviour, as Simeon; see that blissful vision. {Eph 1:18-19} See Job 9:3-9.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 29:18-19. In that day, &c. — In these two verses we have the first happy consequence of Lebanon’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

29:18 The people were deaf and blind in heart and spirit (see 6:10; 42:18; 43:8). Yet humanity and all of creation would be renewed (see 35:1-5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

deaf . . . blind--(Compare Mat 11:5). The spiritually blind, &c., are chiefly meant; "the book," as Revelation is called pre-eminently, shall be no longer "sealed," as is described (Isa 29:11), but the most unintelligent shall hear and see (Isa 35:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(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 prophet’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 God’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In that dayi.e. , when that time comesshall the deaf hear the words of the book; the spiritually deaf shall have their ears opened, many of them, and shall not only hear, but understand, the words of Scripture addressed to them by God"s messengers. No particular "book" is intended sepher being without the article, but the words of any writing put forth with Divine authority. The eyes of the blind shall see also out of obscurity. Men shall shake off the "deep sleep" (ver. 10) in which they have long lain, and have once mute "eyes to see" the truth.

Vers. 18-24. The hour of revival.

I ITS CHARACTERISTICS.

1. The spirit of docility. Those once deaf now hear the words of the book" (ver. 18); They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine" (ver. 24). It is one of the surest signs of the presence of God"s Spirit that the attitude of insensibility or of captiousness is exchanged for the desire to learn the will of God that those who once held aloof altogether or came to carp and quibble now lend a reverent, inquiring ear, sit like Mary at the feet of Jesus, look heavenwards like Paul and say, "Lord, what wilt. thou have me to do?

2. The power of spiritual perception. "The eyes of the blind shall see," etc. (ver. 18). God awakens human souls from the sleep of sin or the languor of spiritual decline. Then, in the one case men see the guilt of continued rebellion against God"s will, also the terrible risks they run who remain rebellious, and also the excellency and openness of the salvation which is in Jesus Christ, etc.; in the other case they see the transcendent value of the human souls around them, the admirableness of Christian zeal, the desirableness of gaining the approval of Christ for carrying on his work of redeeming love, etc.

3. Gladness of heart in God and in man.

(1) In God. "Joy in the Lord" (ver. 19) will be increased, not only on the part of the meek, but in the heart of all those who are affected by the action of Divine truth and the influence of the Divine Spirit. Men will realize the closeness, the blessedness, the nobility of their relation to God, as his

(2) In man. Jacob "wilt not now be ashamed," his face will not wax pale (ver. 22) as he regards his children; on the contrary, he will behold them with unbounded joy when he sees them "sanctifying the Name of the Holy One" (ver. 23). The fathers and mothers in Israel, the leaders and teachers of the Church, will exult in the extension of piety and purity, of worth and wisdom, among all the people, and particularly among the young.

4. The disappearance of iniquity. (Vers. 20, 21.) The oppressor, the scorner, the vicious, the unrighteous, these and such as they are removed from the scene; they no longer linger about the gates or frequent the courts or walk the streets of Jerusalem. The force of sacred fervor, like the cleansing indignation of Christ himself, sweeps unholiness from the sanctuary; "that which defileth" is cast out with the strong hand of reawakened purity.

II THE DIVINE SOURCE OF IT. All those thus made true children of God are "the work of mine hands" (ver. 23); everything, as every one, is his workmanship; it is all of God. It is his Spirit that "renews the face of the earth," that also revives the souls of men and the condition of his Church.

III THE HOPE OF ITS COMING.

1. We may look to the promises of Gods Word, that hold out to us the hope of better and brighter days in the future.

2. Or to the grace and power of our Lord; for we cannot believe that his yearning compassion and his mighty power will leave outside forever the multitudes that are still afar off.

3. But we do well to look to devout and earnest preparation on our own part. Can we not "prepare the Lord"s way" by cleansing our hearts of selfishness and sin, of pride and unbelief; by devout expectation and eager readiness for the sound of his chariot-wheels; by earnest and believing prayer for the action of his reviving Spirit? C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Shall see - Being, by God's grace, brought out of gross, ignorance and wickedness, unto a clear and saving knowledge of the truth.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“And in that day shall the deaf hear the words of the book (or writing), and out of obscurity and darkness shall the eyes of the blind see.” This is a further description of the change just predicted under other figures. As the forest was to be transformed into a fruitful field, so the blind should be made to see and the deaf to hear. There is an obvious allusion to the figure of the sealed book or writing in vs. 13, 14. The Jews could only plead obscurity or ignorance as an excuse for not understanding the revealed will of God. The Gentiles, in their utter destitution, might be rather likened to the blind who cannot read, however clear the light or plain the writing, and the deaf who cannot even hear what is read by others. But the time was coming when they, who would not break the seal or learn the letters of the written word, should be abandoned to their chosen state of ignorance, while on the other hand, the blind and deaf, whose case before seemed hopeless, should begin to see and hear the revelation once entirely inaccessible. The perfect adaptation of this figurative language to express the new relation of the Jews and Gentiles after the end of the old economy affords a new proof that the prophecy relates to that event.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

And on that day...shall hear, etc. And the curse stated above (v. 10 14): “For the Lord has poured upon you, etc....And the vision of everything has been to you, etc....And the wisdom of his wise men shall be lost,” shall be repealed.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

And in that day shall the deaf hear, etc. Then they will understand the words of the prophecy, and those blind men will not see, until they have already been in darkness.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.