イザヤ記 42:19

聖書日本語

19 だれか、わがしもべのほかに目しいがあるか。だれか、わがつかわす使者のような耳しいがあるか。だれか、わが献身者のような目しいがあるか。だれか、主のしもべのような目しいがあるか。

Bible Verse Review
  from Treasury of Scripure Knowledge

Who is blind: Isaiah 6:9, Isaiah 29:9-14, Isaiah 56:10, Jeremiah 4:22, Jeremiah 5:21, Ezekiel 12:2, Matthew 13:14, Matthew 13:15, Matthew 15:14-16, Matthew 23:16-24, Mark 8:17, Mark 8:18, John 7:47-49, John 9:39, John 9:41, John 12:40, Romans 2:17-23, Romans 11:7-10, Romans 11:25, 2 Corinthians 3:14, 2 Corinthians 3:15, 2 Corinthians 4:4

Reciprocal: Isaiah 48:8 - thou heardest Haggai 1:13 - the Lord's Zechariah 11:17 - the sword Malachi 2:7 - the messenger Matthew 21:27 - We cannot tell Mark 11:33 - We Luke 11:34 - but Luke 20:7 - that Acts 28:26 - Hearing Revelation 3:17 - blind

Gill's Notes on the Bible

Who is blind, but my servant?.... Kimchi, taking the former words to be spoken to the Jews, thinks this is their reply; who will say in answer to it, why do ye call us blind and deaf? who so blind and deaf as Isaiah the prophet, the servant of the Lord, his messenger, and a perfect one as he is called? but as the preceding words are spoken to the Gentiles, here the Lord does as it were correct himself, as if he should say, why do I call the Gentiles blind and deaf, when the people of the Jews, who call themselves my servants, and pretend to serve and worship me, yet there are none so blind as they in spiritual things? though they have so many opportunities and advantages of light and knowledge, yet shut their eyes wilfully against the light; hence the people and their guides, the Scribes and Pharisees, are often called "blind" by our Lord, to whose times this passage refers,

Matthew 15:14; "or deaf, as my messenger that I sent?" not the Prophet Isaiah, but some other, who did not attend to what he was charged with, and did not perform his office aright; it may design in general the priests and Levites, who were the messengers of the Lord of hosts to instruct the people; and yet these were deaf to the messages that God gave them, and they were to deliver to the people: or it may be rendered, "or deaf, but, or as, to whom I send my messenger" z; or messengers, as the Vulgate Latin version; and so the Targum,

"and sinners to whom I send my prophets;''

and so it may respect the body of the people as before, who were deaf to John the Baptist, the messenger sent before the Lord; to Christ himself, and his ministry, and to his apostles, who were first sent to them:

who is blind, as he that is perfect? who pretended to be so, as the young man who thought he had kept all the commandments, and as Saul before conversion, and all the Pharisees, those self-righteous persons who needed no repentance, and yet who so blind as they? and indeed, had they not been blind to themselves, they could never have thought themselves perfect; and yet when they were told they were so, could not bear it, Matthew 19:20: and blind, as the Lord's servant? which is repeated for the further confirmation of it, and more clearly to show whose servant is meant.

z וחרש כמלאכי אשלח "et surdus, sicut (sub. [ad quem], vel [ad quos]) angelum sive nucium meum missurus sum", Forerius, ex V. L. and to this sense, Grotius.

Barnes' Notes on the Bible

Who is blind, but my servant? - Some of the Jewish expositors suppose that by ‘servant’ here, the prophet himself is intended, who, they suppose is here called blind and deaf by the impious Jews who rejected his message. But it is evident, that by ‘servant’ here, the Jewish people themselves are intended, the singular being used for the plural, in a sense similar to that where they are so often called ‘Jacob’ and ‘Israel.’ The phrase ‘servants of God’ is often given to his people, and is used to denote true worshippers. The word is used here to denote those who professed to be the true worshippers of Yahweh. The prophet had, in the previous verses, spoken of the blindness and stupidity of the Gentile world. He here turns to his own countrymen, and addresses them as more blind, and deaf, and stupid than they. ‘Who,’ he asks, ‘is as blind as they are?’ Where are any of the pagan nations so insensible to the appeals of God, and so hard-hearted? The idea of the prophet is, that the Jews had had far greater advantages, and yet they were so sunk in sin that it might be said that comparatively none were blind but they. Even the degradation of the pagan nations, under the circumstances of the case, could not be compared with theirs.

As my messenger that I sent - Lowth renders this, ‘And deaf, as he to whom I have sent my messengers.’ The Septuagint renders it, ‘And deaf but those that rule over them;’ by a slight change in the Hebrew text. The Vulgate reads it as Lowth has rendered it. The Chaldee renders it,’ If the wicked are converted, shall they not be called my servants? And the sinners to whom I sent my prophets?’ But the sense seems to be this: The Jewish people were regarded as a people selected and preserved by God for the purpose of preserving and extending the true religion. They might be spoken of as sent for the great purpose of enlightening the world, as God’s messengers in the midst of the deep darkness of benighted nations, and as appointed to be the agents by which the true religion was to be perpetuated and propagated on earth. Or perhaps, the word ‘messenger’ here may denote collectively the Jewish leaders, teachers, and priests, who had been sent as the messengers of God to that people, and who were, with the people, sunk in deep debasement and sin.

As he that is perfect - (כמשׁלם kı̂m^eshullâm). A great variety of interpretations has been offered on this word - arising from the difficulty of giving the appellation ‘perfect’ to a people so corrupt as were the Jews in the time of Isaiah. Jerome renders it, Qui venundatus est - ‘He that is sold.’ The Syriac renders it, ‘Who is blind as the prince?’ Symmachus renders it, Ὡς ὁ τέλειος hōs ho teleios; and Kimchi in a similar manner by תמים tâmı̂ym - ‘perfect.’ The verb שׁלם shālam means properly “to be whole, sound, safe”; to be completed, finished, ended: and then, to be at peace or friendship with anyone. And it may he applied to the Jews, to whom it undoubtedly refers here, in one of the following senses; either

(1) ironically, as claiming to be perfect; or

(2) as those who professed to be perfect; or

(3) as being favored with rites and laws, and a civil and sacred constitution that were complete (Vitringa); or

(4) as being in friendship with God, as Grotius and Gesenius suppose.

It most probably refers to the fact that they were richly endowed by Yahweh with complete and happy institutions adapted to their entire welfare, and such as, in comparison with other nations, were suited to make them perfect.

As the Lord’s servant - The Jewish people, professing to serve and obey God.

Clarke's Notes on the Bible

Verse Isaiah 42:19. As my messenger that I sent - "As he to whom I have sent my messengers"] כמלכי אשלח kemalachey eshlach, ut ad quem nuncios meos misi. The Vulgate and Chaldee are almost the only interpreters who render it rightly, in consistence with the rest of the sentence, and in perfect agreement with the Hebrew idiom; according to which the ellipsis is to be thus supplied: כלאשר מלאכי אשלח kelaasher malachey eshlach; "As he to whom I have sent my messengers."

As he that is perfect - "As he who is perfectly instructed"] Isaiah 44:2.

And blind as the Lord's servant - "And deaf, as the servant of JEHOVAH"] For ועור veivver, and blind, we must read וחרש vecheresh, and deaf: κωφος, Symmachus, and so a MS. The mistake is palpable, and the correction self-evident, and admissible though there had been no authority for it.