Isaiah 6:10Meaning & Commentary from the Church Fathers

Notably, among the two prophecies presented, the one pertaining to the Church and the blessings intended for creation was proclaimed by the seraphim, who exclaimed, "Holy, Holy, Holy is the Lord of hosts; the whole earth is full of His glory!" Meanwhile, the prophecy regarding the captivity and suffering of the Jews remained with the prophet, serving to highlight the grandeur of the Church.

It is natural that those who have descended into such a depraved state, indulging in immorality, and refusing to submit to the teachings of Moses, the holy prophets, and even to Christ Himself, would find themselves enveloped in mental darkness, resembling lifeless stones. Therefore, the Lord of all humanity sends forth the prophet with this warning: You will hear, yet you will not understand; you will see, yet you will not perceive. For they were mere listeners to the words of the Savior. He taught in synagogues and publicly proclaimed His message in Jerusalem, yet those who heard Him remained unresponsive. They had witnessed remarkable miracles: lepers healed, the lame restored to walking, the blind receiving sight, and the dead resurrected; yet none of this moved them, and tragically, they seemed as though they were utterly blind. They are rebuked through the words of the saints, being described as consistently stubborn, hard-hearted, and as persecutors of the righteous (cf. Acts 7:51-52ff.). God declares that blindness has been placed upon them, lest they see with their eyes, understand with their hearts, turn, and be healed. Christ addressed those unwilling to listen, saying, Do not grumble among yourselves: no one can come to me unless the Father who sent me draws him (John 6:43, 44). He further states, Everyone who hears from the Father and learns will come to me (John 6:45). They were not drawn to the knowledge of the Son through the revelation of God the Father because they were unworthy of the salvation and life He offers. If anyone wishes to interpret this differently, let them understand that the God of all creation, who knows the secrets of the heart and future events, foretells with certainty that they will indeed see and hear, yet remain as if they had not. This is a consequence of their own sinful disposition. Moreover, in doing so, they bring trouble upon themselves, being afflicted by disobedience, unwilling to hear, and unable to see; for lest they see with their eyes, hear with their ears, turn, and I would heal them. Consequently, they are culpable for their own downfall, refusing to lend their ears to the loud proclamations of Christ or to open the eyes of their hearts. Had they chosen to do so, they would have been transformed, receiving the healing needed to maintain soundness of mind.

Isaiah acknowledged his unclean lips, expressing his concern over the sinful state of the people among whom he dwelled. He received grace and purification through the Seraphim, a gift not extended to the people, indicative of their differing spiritual conditions. While the Prophet witnessed the Lord seated on His throne and believed, the people remained in disbelief. The Prophet discerned the praise of the Seraphim, while the masses dismissed the words of their Savior. Isaiah, fully aware of his transgressions, lamented, “Woe is me, for I am undone!” In contrast, the people, hardened in heart, failed to recognize their sinfulness and did not approach the One who could forgive them. Consequently, Isaiah was cleansed, but the people remained in their sins, aligned with the dire warning of “You shall die in your sins.”

Some may challenge our interpretation of the phrase “to these people,” doubting its relevance as a prophecy concerning the Savior's times. They might argue that if the word refers specifically to those who could neither hear nor see Christ’s miracles, how could it apply to later generations? This dilemma finds resolution in the words of another prophet, who poses a poignant question: “My people, what have I done to you, or in what way have I wearied you? Answer Me. For I brought you up from the land of Egypt and redeemed you from bondage, sending leaders to guide you.”

Although the people in Isaiah’s time had not witnessed Egypt or the leadership of Moses, Aaron, and Miriam, they are nonetheless chastised for their ingratitude. Likewise, the prophecy addressing the generation that lived during the Lord's coming reflects this same continuity. It is not uncommon in language to utilize such expressions; for instance, when referring to a group that maintains a name despite changes in its individual members, we still identify the group as the same. The same is true for cities and armies, which retain their names irrespective of the personnel that might change over time. Thus, it is entirely plausible that the people Isaiah addressed are representative of those present under the Lord, not in individual identity but in shared tribal affiliation.

Ancient church scholars suggest that Luke, the Evangelist, was knowledgeable in medicine and more familiar with Greek literature than Hebrew. Thus, his writings in both the Gospel and the Acts of the Apostles are particularly eloquent and influenced more by Greek texts than Jewish ones. In contrast, Matthew and John, who wrote their Gospels in Hebrew and Greek respectively, referenced Hebrew texts, such as, "Out of Egypt have I called My Son" (Hos. 11:1, Matt. 2:15); "He shall be called a Nazarene" (Matt. 2:23); "From his belly shall flow rivers of living water" (John 7:38); and "They shall look upon Him whom they pierced" (Zech. 12:10, John 19:37), among others.

The authenticity of Paul's epistle to the Hebrews is debated because he cites references not found in the Hebrew Scriptures. If someone claims that Jewish texts were later altered by the Jews, they should consider Origen's response in his eighth commentary on Isaiah, which indicates that the Lord and the Apostles, who condemned the scribes and Pharisees for various faults, would not have overlooked this significant issue. If one posits that Jewish writings were corrupted post-Resurrection and the Apostles' ministry, I cannot help but laugh at the notion that the Savior, the evangelists, and the apostles provided testimonies which later became distorted by the Jews.

Regarding our current passage, it would be futile to rely on the Septuagint, for it may seem irreverent to express, in the Hebrew text, that they should "Hear by hearing, and understand not, see by seeing, and know not.” Similar testimonies can be found among the Septuagint translators, such as the well-known statement in Exodus, stating to Pharaoh, "I have raised you up for this purpose, that I may show My power in you" (Ex. 9:16). If God hardened Pharaoh's heart so he would not believe, and if it is said of others that "God gave them a spirit of slumber, eyes that they should not see and ears that they should not hear" (Rom. 11:8), along with the Psalms that declare, "Let their table become a snare before them; let their eyes be darkened that they may not see, and make their backs bend forever" (Psalms 68:23-24), we must conclude that it is not those who are blind who are at fault, but rather He who has given them eyes that do not see.

Therefore, the questions raised remain within the church; these inquiries either resolve other issues or await resolution themselves. The blessed Apostle Paul offers a deeper explanation in Romans, and it would be vain for us to attempt to summarize what he elaborately discussed throughout an entire epistle. He states, "For God has committed them all to disobedience, that He might have mercy on all" (Rom. 11:32), and in marvel at the Lord's mysteries, he exclaims, "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out" (Rom. 11:33). He further reflects on the unbelief of the Jews by saying, "I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles" (Rom. 11:11), and later remarks, "For if they are cast away, is the reconciling of the world; what will their acceptance be but life from the dead?" (Rom. 11:15). He continues, "For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in" (Rom. 11:25-26). Subsequently, he notes, "As concerning the gospel, they are enemies for your sake, but as touching the election, they are beloved for the father's sakes. For the gifts and calling of God are irrevocable" (Rom. 11:28-29).

Thus, we see that it is not out of cruelty, but out of God’s mercy, that one nation may perish so that all may be saved, that a portion of the Jews remains blind so that the entire world may gain sight. In the Gospel, the Lord Himself raises the profound mystery of the man born blind who receives his sight, declaring, "For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind" (John 9:39). Simeon further affirms this in saying, "This Child is destined for the fall and rising of many in Israel" (Luke 2:34). Thus, through their blindness, we gain visibility; through their fall, we find elevation. The prophet recognizes this and articulates, "O Lord, Thou dost command me to speak to the people of Judah that they may hear and not comprehend the Savior, that they may see Him yet not know Him. If it is Thy will that Your command is fulfilled and that the entire world is saved, a desire I share, then blind the heart, close the ears, and seal the eyes of this people so that they may not understand, may not hear, and may not see. For should they be able to see, turn, understand, and be healed, the world itself would not achieve healing." Ultimately, even though grievous the sin may be, if one repents, healing is possible. Yet, it must be recognized that due to the enormity of their offense, they are considered unworthy of repentance, as the Lord Himself chastises Jerusalem, “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Matt. 23:37).

This leads us to grasp a notion like the following. Initially, it states, 'Go and say to these individuals, By hearing you shall hear and not comprehend; by seeing you shall see and not perceive.' Subsequently, as a response to the Prophet's inquiry concerning the reason or perhaps without a query, the rationale is elucidated, stating, 'The hearts of these people are hardened, they hear with their ears, and they close their eyes.' Thus, it seems as though it is being suggested that if they oppose their own salvation, why is there a command to preach to them? In response, it is indicated that perhaps (indicated here by the term ‘not when’) they might yet see with their eyes, hear with their ears, understand with their hearts, turn, and I shall restore them. The phrase 'let not when’ does not imply a removal of hearing but signifies a hope for compliance. To further affirm this usage, consider the remark of the Jewish populace regarding the Savior: 'Is this not the one whom the Pharisees seek to kill? See, He speaks without offense, and they respond not to Him; for how could the leaders perceive that this is the Christ?' (John 7:25-26). Among the esteemed, like Philo, it is customary to replace the term ‘may be’ or ‘in time' with the phrase ‘may not when.’ This substitution seems purposeful in suggesting hope rather than dismissal. For those seeking the confirmation of a divinely inspired individual, reflect on the words of St. Paul: 'But it is not fitting for the servant of the Lord to strive, but to be gentle to all, able to teach, patiently correcting those who oppose, if perhaps God may grant them repentance leading to the knowledge of the truth' (2 Tim. 2:24-25). Here, it illustrates that instead of ‘in time,’ it can signify ‘soon,’ expressing hope for repentance rather than its removal. Further, it is written, 'reprove a friend, though he has not yet' (Sir. 19:13). If we consider the prophetic message this way, we can maintain a proper understanding of God's will, who earnestly desires that those lost in sin might be redeemed, sending forth those capable of restoration—not out of ignorance regarding their demise but to ensure that their justification remains in question. Even should they not turn from their folly, it remains clear that God has acted in accordance with His nature. This maintains a correct view of God, demonstrating that the Prophet's mission was not in vain, nor will he be seen as merely an instrument of condemnation, but rather as one who aids in healing and restoration. His task was not solely to bring shame but also to correct sinners, guide them towards repentance, and declare healing to those who return.

Had they approached the warnings with humility, had they not turned a blind eye to the truths presented to them and been genuinely convinced, they would have sought the Lord with repentance and earnestly requested His forgiveness and assistance. In doing so, the Lord would have granted them mercy, rescuing them from their current and future difficulties. Instead, they persist in rejecting the truth with stubbornness, choosing to forfeit salvation and marching toward ruin. The grim state of their hearts is echoed by both Jesus Christ and the Apostle Paul, who condemned the spiritual blindness of the Jews of their time, as they disregarded the messages preached to them (Matt. 13:14, 15; John 12:40; Acts 28:26).