Isaiah 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.” ¹ 

Deuteronomy 2:30

2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ²  God had made him obstinate ³  and stubborn ⁴  so that he might deliver him over to you ⁵  this very day.

Joshua 11:20

11:20 for the Lord determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses. ⁶ 

John 12:40

12:40 “He has blinded their eyes

and hardened their heart, ⁷ 

so that they would not see with their eyes

and understand with their heart, ⁸ 

and turn to me, ⁹  and I would heal them.” ¹⁰ 

Romans 9:18-20

9:18 So then, ¹¹  God ¹²  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ¹³ 

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 9:20 But who indeed are you – a mere human being ¹⁴  – to talk back to God? ¹⁵  Does what is molded say to the molder, “Why have you made me like this?” ¹⁶ 

[6:10]  ¹ 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.”

[2:30]  ² tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

[2:30]  ³ tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ⁴ tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ⁵ tn Heb “into your hand.”

[11:20]  ⁶ tn Heb “for from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.”

[12:40]  ⁷ tn Or “closed their mind.”

[12:40]  ⁸ tn Or “their mind.”

[12:40]  ⁹ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ¹⁰ sn A quotation from Isa 6:10.

[9:18]  ¹¹ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ¹² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ¹³ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[9:20]  ¹⁴ tn Grk “O man.”

[9:20]  ¹⁵ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ¹⁶ sn A quotation from Isa 29:16; 45:9.