Matius 13:15

13:15 For the heart of this people has become dull;

they are hard of hearing,

and they have shut their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their hearts

and turn, and I would heal them.’ ¹ 

Mazmur 51:10-13

51:10 Create for me a pure heart, O God! ² 

Renew a resolute spirit within me! ³ 

51:11 Do not reject me! ⁴ 

Do not take your Holy Spirit ⁵  away from me! ⁶ 

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ⁷ 

51:13 Then I will teach ⁸  rebels your merciful ways, ⁹ 

and sinners will turn ¹⁰  to you.

Mazmur 131:2

131:2 Indeed ¹¹  I am composed and quiet, ¹² 

like a young child carried by its mother; ¹³ 

I am content like the young child I carry. ¹⁴ 

Yesaya 6:10

6:10 Make the hearts of these people calloused;

make their ears deaf and their eyes blind!

Otherwise they might see with their eyes and hear with their ears,

their hearts might understand and they might repent and be healed.” ¹⁵ 

Markus 4:12

4:12 so that although they look they may look but not see,

and although they hear they may hear but not understand,

so they may not repent and be forgiven.” ¹⁶ 

Lukas 22:32

22:32 but I have prayed for you, Simon, ¹⁷  that your faith may not fail. ¹⁸  When ¹⁹  you have turned back, ²⁰  strengthen ²¹  your brothers.”

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ²² 

and their ears are hard of hearing, ²³ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ²⁴  and I would heal them.”’ ²⁵ 

Yakobus 5:19-20

5:19 My brothers and sisters, ²⁶  if anyone among you wanders from the truth and someone turns him back, 5:20 he should know that the one who turns a sinner back from his wandering path ²⁷  will save that person’s ²⁸  soul from death and will cover a multitude of sins.

[13:15]  ¹ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[51:10]  ² sn The heart is viewed here as the seat of the psalmist’s motives and moral character.

[51:10]  ³ tn Heb “and a reliable spirit renew in my inner being.”

[51:11]  ⁴ tn Heb “do not cast me away from before you.”

[51:11]  ⁵ sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”

[51:11]  ⁶ sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).

[51:12]  ⁷ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:13]  ⁸ tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.

[51:13]  ⁹ tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).

[51:13]  ¹⁰ tn Or “return,” i.e., in repentance.

[131:2]  ¹¹ tn Or “but.”

[131:2]  ¹² tn Heb “I make level and make quiet my soul.”

[131:2]  ¹³ tn Heb “like a weaned [one] upon his mother.”

[131:2]  ¹⁴ tn Heb “like the weaned [one] upon me, my soul.”

[6:10]  ¹⁵ sn Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 9, which ostensibly records the content of Isaiah’s message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: “You continually hear, but don’t understand; you continually see, but don’t perceive.” Isaiah might as well command them to be spiritually insensitive, because, as the preceding and following chapters make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, “Go ahead, be stubborn!”) Verse 10b is also clearly sarcastic. On the surface it seems to indicate Isaiah’s hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah’s preaching was not needed to prevent repentance! Verse 10b reflects the people’s attitude and might be paraphrased accordingly: “Otherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn’t want that, would they?” Of course, this sarcastic statement may also reveal that the Lord himself is now bent on judgment, not reconciliation. Just as Pharaoh’s rejection of Yahweh’s ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the Lord may have come to the point where he has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in verse 10b would be an emphatic way of making this clear. (Perhaps we could expand our paraphrase: “Otherwise they might…repent, and be restored, and they certainly wouldn’t want that, would they? Besides, it’s too late for that!”) Within this sarcastic framework, verse 10a must also be seen as ironic. As in verse 9 the imperatival forms should be taken as rhetorical and as anticipating the people’s response. One might paraphrase: “Your preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes.” From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, he drives the sinful people further from him, for Isaiah’s preaching, which focuses on the Lord’s covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh’s hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather his hardening is an element of his righteous judgment on recalcitrant sinners. Ironically, Israel’s rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. 6:11-13) was fulfilled by 701 b.c. when the Assyrians devastated the land (a situation presupposed by Isa 1:2-20; see especially vv. 4-9). At that time the divine hardening had run its course and Isaiah is able to issue an ultimatum (1:19-20), one which Hezekiah apparently took to heart, resulting in the sparing of Jerusalem (see Isa 36-39 and cf. Jer 26:18-19 with Mic 3:12).This interpretation, which holds in balance both Israel’s moral responsibility and the Lord’s sovereign work among his people, is consistent with other pertinent texts both within and outside the Book of Isaiah. Isa 3:9 declares that the people of Judah “have brought disaster upon themselves,” but Isa 29:9-10 indicates that the Lord was involved to some degree in desensitizing the people. Zech 7:11-12 looks back to the pre-exilic era (cf. v. 7) and observes that the earlier generations stubbornly hardened their hearts, but Ps 81:11-12, recalling this same period, states that the Lord “gave them over to their stubborn hearts.”

[4:12]  ¹⁶ sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[22:32]  ¹⁷ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹⁸ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ²⁰ tn Or “turned around.”

[22:32]  ²¹ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[28:27]  ²² tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ²³ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ²⁴ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ²⁵ sn A quotation from Isa 6:9-10.

[5:19]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:20]  ²⁷ tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).

[5:20]  ²⁸ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.