Isaiah 32:3
And the eyes of them that see shall not be dim, and the ears of them that hear shall listen.
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(3) The eyes of them that see . . .—Another reversal, like that of Isaiah 29:18, of the sentence of judicial blindness with which Isaiah’s work as a prophet had begun (Isaiah 6:10).

32:1-8 Christ our righteous King, and his true disciples, are evidently here intended. The consolations and graces of his Spirit are as rivers of water in this dry land; and as the overhanging rock affords refreshing shade and shelter to the weary traveller in the desert, so his power, truth, and love, yield the believer the only real protection and refreshment in the weary land through which he journeys to heaven. Christ bore the storm himself, to keep it off from us. To him let the trembling sinner flee for refuge; for he alone can protect and refresh us in every trial. See what pains sinners take in sin; they labour at it, their hearts are intent upon it, and with art they work iniquity; but this is our comfort, that they can do no more mischief than God permits. Let us seek to have our hearts more freed from selfishness. The liberal soul devises liberal things concerning God, and desires that He will grant wisdom and prudence, the comforts of his presence, the influence of his Spirit, and in due time the enjoyment of his glory.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 Isaiah 29:10; Isaiah 30:10; compare 1 Samuel 9:9), or those who had visions (see the note at Isaiah 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.

3. them that see—the seers or prophets.

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

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. 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.

And the eyes of {d} them that see shall not be dim, and the ears of them that hear shall hearken.

(d) He promises 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 6:9,29:10.

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. Isaiah 6:10, Isaiah 29:10 (lit. “smear”). The curse there pronounced shall be removed.

3, 4. The quickening of the moral perceptions of the people. Comp. ch. Isaiah 29:18; Isaiah 29:24, Isaiah 30:20 f.Verse 3. - 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 Isaiah 6:9, 10, and described in Isaiah 29:10, 11; but men shall see the truth clearly (comp. Isaiah 29:18; Isaiah 35:5; Matthew 13:16, etc.). The ears.., shall hearken; i.e. "shall both hear and understated" (compare "He that hath ears to hear, let him hear"). On the ground of this half terrible, half comforting picture of the future, the call to repentance is now addressed to the people of the prophet's own time. "Then turn, O sons of Israel, to Him from whom men have so deeply departed." Strictly speaking, "to Him with regard to whom (אשׁר) ye are deeply fallen away" (he‛ĕmı̄q, as in Hosea 9:9, and sârâh, that which is alienated, alienation, as in Isaiah 1:5); the transition to the third person is like the reverse in Isaiah 1:29. This call to repentance the prophet strengthens by two powerful motives drawn from the future.
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