Isaiah 32:3

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

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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).

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

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.

Jamieson-Fausset-Brown Bible Commentary

3. them that see—the seers or prophets.

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

Matthew Poole's Commentary

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.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

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.

Pulpit Commentary

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"). Isaiah 32:3

Keil and Delitzsch Biblical Commentary on the Old Testament

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 Isaiah 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 Isaiah 32:4. The form תּשׁעינה is not the future of שׁעה here, as in Isaiah 31:1; Isaiah 22:4; Isaiah 17:7-8 (in the sense of, they will no longer stare about restlessly and without aim), but of שׁעה equals שׁעע, a metaplastic future of the latter, in the sense of, to be smeared over to closed (see Isaiah 29:9; Isaiah 6:10; cf., tach in Isaiah 44:18). On qâshabh (the kal of which is only met with here), see at Isaiah 21:7. The times succeeding the hardening, of which Isaiah is speaking here, are "the last times," as Isaiah 6:1-13 clearly shows; though it does not therefore follow that the king mentioned in Isaiah 32:1 (as in Isaiah 11:1.) is the Messiah Himself. In Isaiah 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 (Isaiah 28:7., Isaiah 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).