Isaiah 32:3

Isa 32:3 And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken.

Ver. 3. And the eyes of them that see shall not be dim.] Or, Shall not be closed; they shall not wink or be wilfully ignorant, shutting the windows lest the light should come in, or seeking straws to put out their eyes with, as Bernard expresseth it, Festucam quaerunt unde oculos sibi eruant.

And the ears of them that hear shall hearken.] They shall listen to Christ’s word as for life; they shall draw up the ears of their souls to the ears of their bodies, that one sound may pierce both; they shall hear what the Spirit speaketh to the churches.

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_32:3-4

The eyes of them that see shall not be dim

Four tests of character

The whole of this chapter refers to the state of the world during the time of the millennium.

The happiness which shall be the lot of Gods children in that period will be only an increase of our present state of happiness and holiness. Therefore this passage may be fairly taken as furnishing tests of our conversion at the present time.

I. There are to be hereafter CLEAR VIEWS. If we are converted, we have clearer views than we once had.

II. The second test is, THE HEARING EAR There is a great difference in the manner in which persons listen to the Word of God.

III. There will be INCREASED KNOWLEDGE. It forms part of the promise of God that His people shall be taught of Him. And what is it they are taught? They are taught to see the excellence of the person of Christ Jesus their Saviour.

IV. There shall be BOLD CONFESSION OF JESUS, for the tongue of the stammerers, &c. Can you say your character will bear these tests? (M. Villiers, M. A.)

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

The second is an opened understanding, following upon the ban of hardening. "And the eyes of the seeing no more are closed, and the ears of the hearing attend. And the heart of the hurried understands to know, and the tongue of stammerers speaks clear things with readiness." It is not physical miracles that are predicted here, but a spiritual change. The present judgment of hardening will be repealed: this is what Isa 32:3 affirms. The spiritual defects, from which many suffer who do not belong to the worst, will be healed: this is the statement in Isa 32:4. The form תּשׁעינה is not the future of שׁעה here, as in Isa 31:1; Isa 22:4; Isa 17:7-8 (in the sense of, they will no longer stare about restlessly and without aim), but of שׁעה = שׁעע, a metaplastic future of the latter, in the sense of, to be smeared over to closed (see Isa 29:9; Isa 6:10; cf., tach in Isa 44:18). On qâshabh (the kal of which is only met with here), see at Isa 21:7. The times succeeding the hardening, of which Isaiah is speaking here, are "the last times," as Isa 6:1-13 clearly shows; though it does not therefore follow that the king mentioned in Isa 32:1 (as in Isa 11:1.) is the Messiah Himself. In Isa 32:1 the prophet merely affirms, that Israel as a national commonwealth will then be governed in a manner well pleasing to God; here he predicts that Israel as a national congregation will be delivered from the judgment of not seeing with seeing eyes, and not hearing with hearing ears, and that it will be delivered from defects of weakness also. The nimhârı̄m are those that fall headlong, the precipitate, hurrying, or rash; and the עלּגים, stammerers, are not scoffers (Isa 28:7., Isa 19:20), as Knobel and Drechsler maintain, but such as are unable to think and speak with distinctness and certainty, more especially concerning the exalted things of God. The former would now have the gifts of discernment (yâbhı̄n), to perceive things in their true nature, and to distinguish under all circumstances that which is truly profitable (lâda‛ath); the latter would be able to express themselves suitably, with refinement, clearness, and worthiness. Tsachōth (old ed. tsâchōth) signifies that which is light, transparent; not merely intelligible, but refined and elegant. תּמהר gives the adverbial idea to ledabbēr (Ewald, 285, a).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

He promiseth to give the true light, which is the pure doctrine of God’s word, and understanding, and zeal of the same, are contrary to the threatenings against the wicked, Isa. 6:9 and 29:10.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

them that see--the seers or prophets.

them that hear--the people under instruction (Isa 35:5-6).

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

Verse 3. And the eyes of them that see shall not be dim - "And him the eyes of those that see shall regard"] For ולא velo, and not, Le Clerc reads ולו velo, and to him, of which mistake the Masoretes acknowledge there are fifteen instances; and many more are reckoned by others. The removal of the negative restores to the verb its true and usual sense.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) The eyes of them that see . . .—Another reversal, like that of Isa_29:18, of the sentence of judicial blindness with which Isaiah’s work as a prophet had begun (Isa_6:10).

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

3. shall not be dim] shall not be closed (R.V. marg.). The verb, although disguised in the pointing, is no doubt the same as that used in ch. Isa_6:10, Isa_29:10 (lit. “smear”). The curse there pronounced shall be removed.

3, 4. The quickening of the moral perceptions of the people. Comp. ch. Isa_29:18; Isa_29:24, Isa_30:20 f.

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 the eyes of them that see shall not be dim,.... Not of the seers and prophets, or ministers of the word only, but of the righteous in general, as the Targum; even all such as are illuminated by the Spirit of God, who shall have a clear discerning of Gospel truths, behold with open face, with eyes unveiled, the glory of them, and of Christ in them, and not have their eyes covered, or such a dim obscure knowledge of them as under the law; and not only the watchmen shall see, eye to eye, all truths clearly and distinctly, but even all, from the least to the greatest, shall know the Lord, and the earth shall be filled with the knowledge of him, as the waters cover the sea. It is a prophecy of the great increase of spiritual light in the times of the Messiah:

and the ears of them that hear shall hearken: very diligently and attentively to the word preached, and receive and embrace the doctrines of the Gospel, and submit to, and obey, the ordinances of it.

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

And the eyes of them that see ... - The sense of this verse is, that there shall be, under the reign of this wise and pious prince, on the part of the prophets and teachers, a clear view of divine truth, and on the part of the people who hear, a disposition to hearken and to attend to it. The phrase ‘of them that see,’ refers probably to the prophets, as those who were called seers (see the notes at Isa 29:10; Isa 30:10; compare 1Sa 9:9), or those who had visions (see the note at Isa 1:1) of the things that God would communicate to people. The word rendered ‘be dim’ (תשׁעינה tishe‛eynâh), is derived from שׁעה shâ‛âh, which usually signifies “to see, to look,” but it also has a meaning similar to שׁעע shâ‛a‛, “to spread over, to close, to make blind.” Of this fact Lowth seems not to have been aware when he proposed, without the authority of any MS., to change the text. The sense is, that those who were prophets and religious teachers should no more see obscurely, but should have clear and just views of divine truth.

And the ears of them that hear - Of the people who were instructed by their religious teachers.

Shall hearken - It shall be a characteristic of those times that they shall be disposed to attend to the truth of God.

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

Dim. True prophets shall speak, while false ones shall be silent. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This is meant either,

1. Of the princes or magistrates, who are instead of eyes and ears, both to the king and to the people, who, by their office, are to see and observe all things, and to hear all causes. These, saith he, shall not shut their eyes, nor suffer them to be blinded with gifts, to favour a rich man in an unjust cause; they shall not shut their ears against the complaints of the poor oppressed ones, as wicked princes commonly do. Or,

2. Of the people; they shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly: both princes and people shall be reformed. This was done in some poor measure in Hezekiah’s time; but far more fully and eminently in the days of the Messiah, who, by his grace, changeth men’s hearts, and cureth them of that wilful and obstinate blindness whereof they had been guilty before; which clearly showeth that this prophecy looks through Hezekiah unto Christ. And the like may be said of the following verse.

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

3, 4. Eyes… not be dim… ears… hearken — Under which Messiah the process of heart-hardening will not be the rule, as in the prophet’s time, but the exception. He is speaking of times when the present moral order shall be reversed in a large degree: when conscience shall be normally educated, and false views and tendencies will not prevail.

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

The eyes of them that see shall not be dim. In Messiah"s kingdom there shall be no judicial blindness, such as that threatened in Isa_6:9, Isa_6:10, and described in Isa_29:10, Isa_29:11; but men shall seethe truth clearly. (comp. Isa_29:18 Isa_35:5 Mat_13:16, etc.) The ears.., shall hearken; i.e. "shall both hear and understated" (compare "He that hath ears to hear, let him hear").

Vers. 3, 4. Disabled and restored.

The words are suggestive of the spiritual incapacity of which Israel was too often guilty, (see Eze_12:2) and of the recovery which, in better days, they were to experience.

I MAN DISABLED BY SIN. There are four directions in which we suffer sad deterioration and incapacity as the consequence of our sin.

1. Spiritual perception. After some transgressions, after continued disobedience and estrangement from God, we fail to "see light in his light;" our vision of his truth is less clear and full; sacred truths lose their true proportions in our view. Then come positive error, actual misconception, moral blindness; and finally comes that terrible mental distortion of which the Master spoke so sorrowfully and the prophet wrote so strongly. (Mat_6:22, 23 Isa_5:20)

2. Recognition of the Divine voice. The commission of sin ends in, first, a partial, and ultimately a complete, spiritual deafness. At first the quieter and more habitual tones in which God is speaking to us (daily loving-kindnesses, sabbath privileges, etc.) become inaudible to us, convey no message to us from God; then more distinct and unmistakable voices from heaven are unheeded and unheard; at last, the loudest demands which God ever makes fail to produce any impression on the ear of the soul.

3. The choice of that which is wise. The rash heart (of the text) is the heart which chooses precipitately, and therefore foolishly. Under the dominion of sin we come to choose the visible in preference to the invisible, the material to the spiritual, the transient to the abiding, the human to the Divine.

4. The utterance of Divine truth. The clouded vision naturally leads to the "stammering tongue." As man becomes more affected by the sin which dwells within and works upon him, he utters God"s truth less plainly, less faithfully, more partially, with ever-widening divergence from the mind of the Eternal.

II THE TOUCH OF DIVINE POWER. When man has become disabled there is no hope for him but in God. Human teaching is valuable enough, but it dues not avail. Only the awakening, reviving touch of the Divine power, brought into immediate contact with the soul, can call back these slumbering powers. But it can and does; God"s renewing Spirit breaks upon the disabled mind, upon the degenerate nature, and that which was lost is regained; the faculties of the soul revive. Then we have

III SPIRITUAL RESTORATION. Revived by the power of God:

1. We see clearly. We apprehend the will of God in Jesus Christ concerning us, the excellency of his service, the beauties of holiness, the luxury of usefulness.

2. We hear distinctly the voice of God as he speaks to us in his Word, in his providence, in the privileges of the Christian Church.

3. We choose wisely. We become thoughtful, reflective, studious of the Divine desire, obedient, and therefore wise; we "understand knowledge.

4. We speak plainly. Discerning that which is acceptable in the sight of the Lord, we speak simply, faithfully, fearlessly, with all boldness as we ought to speak," "the everlasting gospel both the elementary truths which make wise unto salvation, and those "deeper things of God," which enrich the mind and sanctify the 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.

The eyes - The people, they shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly: both princes and people shall be reformed.

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

“And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken.” Some understand here seers or prophets, and their hearers; but most interpreters apply both words to the people generally, as those who had eyes but saw not, and had ears but heard not. Compare the threatening in Isa 6:9, and the promise in Isa 29:18.

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

And the eyes of them that see shall not be sealed (Heb. תִשְׁעֶינָה) Not as they are now, that “his ears are becoming heavy, and his eyes are becoming sealed (הָשַׁע)” (supra 6:10), an expression of sealing.

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.

תשעינה Shall be dim. Root שעע. Comp. השע Shut (6:10)

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.