(18) Hear, ye deaf . . .—The words form the beginning of a new section. The prophet feels or sees that the great argument has not carried conviction as it ought to have done. The people to whom Jehovah speaks through him are still spiritually blind and deaf, and that people is ideally the servant of the Lord (Isaiah 41:8), in whom the pattern of the personal servant ought to have been reproduced. (Comp. John 9:39-41.)

Isaiah 42:18-20. Hear, ye deaf, &c. — O you, whosoever you are, whether Jews or Gentiles, who shall resist this clear light, and obstinately continue in your former errors, attend diligently to my words, and consider these mighty works of God. Who is blind but my servant? — But no people under heaven are so blind as the Jews, who call themselves my servants and people, who will not receive their Messiah, though he be recommended to them with such evident and illustrious signs and miraculous works as force belief from the formerly unbelieving and idolatrous Gentiles. Or deaf as my messenger that I sent — Or rather, as Bishop Lowth renders it, as he to whom I have sent my messengers. Thus the Vulgate and Chaldee, “ut ad quem nuncios meos misi.” Who is blind as he that is perfect — Or, perfectly instructed, as משׁלםmay be rendered, who has all the means of knowledge and spiritual improvement. Perhaps the prophet may chiefly intend the priests and other teachers of the Jews, who, as they were appointed to instruct the people in the right way of worshipping and serving God, so they had peculiar advantages for knowing that way themselves, having the oracles of God in their hands, and much leisure for reading and considering them. Or he may be understood as speaking sarcastically, and terming them perfect, or, perfectly instructed, because they pretended to greater knowledge and piety than others, to a more perfect acquaintance with, and conformity to, the divine will, proudly calling themselves rabbis and masters, and despising the people as cursed and not knowing the law, John 7:49; and deriding Christ for calling them blind, John 9:40. And blind as the Lord’s servant? — Which title, as it was given to the Jewish people in the first clause of the verse, may be here given to the priests, because they were called and obliged to be the Lord’s servants, in a special manner. Seeing many things, but thou observest not — Thou dost not seriously consider the plain word and wonderful works of God.

42:18-25 Observe the call given to this people, and the character given of them. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but carelessness. The Lord is well-pleased in the making known his own righteousness. For their sins they were spoiled of all their possessions. This fully came to pass in the destruction of the Jewish nation. There is no resisting, nor escaping God's anger. See the mischief sin makes; it provokes God to anger. And those not humbled by lesser judgments, must expect greater. Alas! how many professed Christians are blind as the benighted heathen! While the Lord is well-pleased in saving sinners through the righteousness of Christ he will also glorify his justice, by punishing all proud despisers. Seeing God has poured out his wrath on his once-favoured people, because of their sins, let us fear, lest a promise being left us of entering into his rest, any of us should be found to come short of it.Hear, ye deaf - This is evidently an address to the Jews, and probably to the Jews of the time of the prophet. He had been predicting the coming of the Messiah, and the influence of his religion on the Gentile world. He had said that God would go forth to destroy the idolatry of the pagan nations, and to convince them of the folly of the worship of images, and to confound them for putting their trust in them. He seems here to have recollected that this was the easily-besetting sin of his own countrymen, and perhaps especially of the times when he penned this portion of the prophecy - under the reign of Manasseh; that that generation was stupid, blind, deaf to the calls of God, and sunk in the deepest debasement of idolatry. In view of this, and of the great truths which he had uttered, he calls on them to hear, to be alarmed, to return to God, and assures them that for these sins they exposed themselves to, and must experience, his sore displeasure. The statement of these truths, and the denouncing of these judgments, occupy the remainder of this chapter. A similar instance occurs in Isaiah 2, where the prophet, having foretold the coming of the Messiah, and the fact that his religion would be extended among the Gentiles, turns and reproves the Jews for their idolatry and crimes (see the notes at that chapter). The Jewish people are often described as 'deaf' to the voice of God, and 'blind' to their duty and their interests (see Isaiah 29:18; Isaiah 42:8).

And look ... that ye may see - This phrase denotes an attentive, careful, and anxious search, in order that there may be a clear view of the object. The prophet calls them to an attentive contemplation of the object, that they might have a clear and distinct view of it. They had hitherto looked at the subject of religion in a careless, inattentive, and thoughtless manner.

18. deaf—namely, to the voice of God.

blind—to your duty and interest; wilfully so (Isa 42:20). In this they differ from "the blind" (Isa 42:16). The Jews are referred to. He had said, God would destroy the heathen idolatry; here he remembers that even Israel, His "servant" (Isa 42:19), from whom better things might have been expected, is tainted with this sin.

O you, whosoever you are, whether Jews or Gentiles, which shall resist this clear light, and obstinately continue in your former errors, attend diligently to my words, and consider these mighty works of God.

Hear, ye deaf; and look, ye blind, that ye may see. Jarchi and Kimchi think these words are spoken to Israel, who, as Aben Ezra says, were deaf and blind in heart; but they are rather an exhortation to the Gentiles that remained impenitent and unbelieving, and who were deaf to the voice of the Gospel, and blind as to the knowledge of it; and the purport of the exhortation is, that they would make use of their external hearing and sight, which they had, that they might attain to a spiritual hearing and understanding of divine things; "for faith comes by hearing, and hearing the word of God", Romans 10:17 to hear the Gospel preached, and to look into the Scriptures, and read the word of God, are the means of attaining light and knowledge in spiritual things; and these are within the compass of natural men, who are internally deaf and blind. Hear, ye deaf; and look, ye blind, that ye may see.