Jesaja 42:18

The thought which connects the second half with the first is to be found in the expression in Isa 42:16, "I will bring the blind by a way." It is the blind whom Jehovah will lead into the light of liberty, the blind who bring upon themselves not only His compassion, but also His displeasure; for it is their own fault that they do not see. And to them is addressed the summons, to free themselves from the ban which is resting upon them. "Ye deaf, hear; and ye blind, look up, that ye may see." הסהרשׁהים and העורים (this is the proper pointing, according to the codd. and the Masora) (Note: The Masora observes expressly פותחין רפוין סמיין כל, omnes caeci raphati et pathachati; but our editions have both here and in Sa2 5:6, Sa2 5:8, העורים.)) are vocatives. The relation in which הבּיט and ראה stand to one another is that of design and accomplishment (Isa 63:15; Job 35:5; Kg2 3:14, etc.); and they are used interchangeably with עיניו פּקח and ראה (e.g., Kg2 19:16), which also stand in the same relation of design and result.

The prophet, having spoken by way of comfort and encouragement to the believing Jews who waited for the consolation of Israel, here turns to those among them who were unbelieving, for their conviction and humiliation. Among those who were in captivity in Babylon there were some who were as the evil figs in Jeremiah's vision, who were sent thither for their hurt, to be removed into all the kingdoms of the earth, for a reproach and a proverb, Jer 24:9. In them there was a type of the Jews who rejected Christ and were rejected by him, and then fell more than ever under the curse, when those who believed were inheriting the blessing; for they were broken, and ruined, and remain dispersed unto this day. Observe, I. The call that is given to this people (Isa 42:18): "Hear, you deaf, and attend to the joyful sound, and look you blind, that you may see the joyful light." There is no absurdity in this command, nor is it unbecoming the wisdom and goodness of God to call us to do that good which yet of ourselves we are not sufficient for; for those have natural powers which they may employ so as to do better than they do, and may have supernatural grace if it be not their own fault, who yet labour under a moral impotency to that which is good. This call to the deaf to hear and the blind to see is like the command given to the man that had the withered hand to stretch it forth; though he could not do this, because it was withered, yet, if he had not attempted to do it, he would not have been healed, and his being healed thereupon was owing, not to his act, but to the divine power. II. The character that is given of them (Isa 42:19, Isa 42:20): Who is blind, but my servant, or deaf as my messenger? The people of the Jews were in profession God's servants, and their priests and elder…

42:18-20 The Israelites who refused to listen to what God said and to understand what they saw God doing in history were rendered spiritually blind and deaf (see 6:9-10). They had knowledge of the truth through God’s word and the prophets, but their closed minds refused to act upon it.