John Calvin Commentary Isaiah 42:19

"Who is blind, but my servant? or deaf, as my messenger that I send? who is blind as he that is at peace [with me], and blind as Jehovah`s servant?" — Isaiah 42:19 (ASV)

Who is blind but my servant? Some interpret this verse as if the Prophet were describing the reproaches that wicked men are accustomed to hurl against the prophets, for they hurl back at the Lord’s servants those reproofs and accusations they cannot endure: “Whom do you accuse of blindness? Whom do you call deaf? Take that to yourself. Who is blind but you?” They think, therefore, that it is as if the Lord remonstrated with the Jews in this way: “I see that you consider my prophets to be blind and deaf.”

But we shall immediately see that this interpretation does not agree with the context, for the Prophet afterwards explains (verse 20) why he calls them “blind”: it is because, while they see many things, they pay no attention to them. Indeed, this does not at all apply to the prophets. Therefore, let us follow the plain and natural meaning.

Isaiah had accused all people of blindness, but especially the Jews, because they ought to have seen more clearly than all the rest. For they not only had some ordinary light and understanding but also enjoyed the Word, by which the Lord abundantly revealed Himself to them. Although, therefore, all the rest were blind, yet the Jews ought to have seen and known God, since they were illuminated by His Law and doctrine, as by a very bright lamp. Besides, Isaiah afterwards addresses the Jews in this manner:

Arise, O Jerusalem, and be illuminated; for darkness shall be on all the earth, but the Lord shall shine on thee (Isaiah 60:1–2).

Because the Jews shut their eyes amidst such clear light, this is the reason he addresses this special reproof to them. It is as if he had said, “I debate in vain with those who are alienated from me, and it is not so surprising that they are blind. But it is monstrous that this has happened to my servants—before whose eyes light has been placed—to be deaf to the doctrine that sounds continually in their ears.

For these things are so clear that the blind might see them, and so loud that the deaf might hear them. Yet I speak to them in vain, for nothing can be more dull or stupid. And, instead of seeing and hearing better than all others, as they ought to have done, no one can be found either more deaf or more blind.”

My messenger whom I send. From the human race universally, the Prophet gradually descends to the Jews, and then to the priests, who were leading figures and could be regarded as occupying the highest rank. It was their office to interpret the Law, to set a good example for others, and, in short, to point out the way of salvation. It was from the priest’s mouth that they were commanded to seek the Law (Malachi 2:7). The Prophet complains, therefore, that they who ought to have led the way for others were themselves blind.

Some view the word servant as relating to Isaiah, and others to Christ, and think that he, as well as Isaiah, is accused of blindness; but this has nothing to do with the Prophet’s meaning.

Thus, he magnifies by comparison the complaint he recently made about the slothfulness of the Jews. For they were more deeply at fault than others, but the heaviest blame lay on the priests who were their leaders.

Let us therefore learn that the nearer we approach to God, and the higher the rank to which we are elevated, the less excusable we shall be.

For the same reason, he applies the term perfect to those who ought to have been perfect. He reproachfully mentions that perfection from which they had fallen by wicked revolt, thus basely profaning a most excellent gift of God.

Having possessed a “perfect” rule of righteousness, it was up to them alone to follow it.