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Privilege and Prophetic Blindness in Theological Conversations

Prophetic blindness, in a theological context, refers to a spiritual inability to perceive or understand divine truth, often despite outward religious observance or privilege. This concept is frequently linked to the idea of willful ignorance or a hardened heart, particularly among those who might otherwise be expected to recognize God's work [8, 9]. The term "Nob," meaning discourse or prophecy, highlights the expectation of clear communication from God, which is then contrasted with the failure to comprehend it [1].

Biblically, physical blindness is a common affliction in the East, and blind beggars appear frequently in the New Testament [2, 4]. The act of "opening the eyes of the blind" is presented as a unique attribute of the Messiah, as prophesied in Isaiah 29:18 and 42:7 [2, 4]. This physical healing often serves as a metaphor for spiritual enlightenment. The Old Testament also mandates compassion for the blind (Leviticus 19:14; Deuteronomy 27:18) [2, 4]. However, blindness could also be a punishment for disobedience, as seen in 1 Samuel 11:2 and Jeremiah 39:7, or a consequence of old age [4].

Spiritual blindness, distinct from physical impairment, denotes ignorance concerning spiritual matters (Isaiah 6:10; 42:18, 19; Matthew 15:14; Ephesians 4:18) [4]. This condition is often associated with hypocrisy, where individuals are described as "wilfully blind" (Matthew 23:17, 19, 26) [3]. Such hypocrites are characterized by self-righteousness, covetousness, ostentation, and a tendency to prioritize tradition over God's word (Matthew 15:1-3) [3]. They may be meticulous in minor duties while neglecting more significant ones (Matthew 23:23, 24) and possess only a "form of godliness" (2 Timothy 3:5) [3].

John Calvin, in his commentary on Isaiah, elaborates on this spiritual blindness, stating that those who have not benefited from God's word will be justly punished for their ingratitude. He explains that they will be deprived of sound judgment and understanding, becoming "blind amidst the clearest light." Calvin asserts that God "blinds and hardens the reprobate more and more on account of their disobedience" [8]. He further notes that wicked individuals "shut their eyes, and do not observe" God's glory, even though they may be "very clear-sighted" in trivial matters [9]. This blindness is not merely a lack of perception but an active refusal to see, a "wickedness" that the prophet censures [9]. Calvin also connects this spiritual state to the "rebellion" of the Jews against God, though he ultimately points to God's predestination as the "first cause," while acknowledging that this divine purpose is hidden from human understanding [14].

The concept of privilege intersects with prophetic blindness when those who possess religious or social advantages fail to recognize divine truth or even actively resist it. Pride, for instance, is identified as a sin hateful to God and Christ (Proverbs 6:16, 17; 16:5; 8:12, 13) [5]. It can originate from self-righteousness (Luke 18:11, 12), "religious privileges" (Zephaniah 3:11), or unsanctified knowledge (1 Corinthians 8:1) [5]. This suggests that having access to religious truth or a position of influence does not guarantee spiritual insight; in fact, it can sometimes foster a pride that leads to blindness. Presumption, another related characteristic, is seen in those who oppose God (Job 15:25, 26), commit sin willfully (Romans 1:32), or exhibit spiritual pride (Isaiah 65:5; Luke 18:11) [6]. The Psalmist speaks of the wicked who are "licentious, and speake wickedly of their oppression: they talke presumptuously" (Psalm 73:8, Geneva 1599) [7].

The New Testament further illustrates this dynamic. Jesus warns against "false prophets, which come to you in sheep’s clothing but inwardly they are ravening wolves" (Matthew 7:15) [10]. John exhorts believers to "try the spirits whether they be of God" (1 John 4:1), indicating that even those claiming prophetic authority can be spiritually blind or deceptive [10]. The Apostle Paul, in Romans 11:25, speaks of a "mystery" concerning Israel's partial hardening or blindness, which he reveals to the Gentiles [16]. This suggests a divine purpose behind the blindness of some, even within a privileged covenant community.

Early Christian writers also addressed this theme. Justin Martyr, for example, criticizes those who "exalt themselves and wish to be called Rabbi, Rabbi," suggesting that their pride and attachment to human doctrines prevent them from understanding prophetic writings [12]. He implies that if they do not approach prophecy with earnestness and intelligence, they cannot gain any advantage from it [12]. Tertullian, in discussing the prophetic style, emphasizes the need to interpret the "Scriptures of the Creator" to understand Christ's origin [13].

The concept of divine election and predestination also plays a role in understanding why some are blind while others see. Calvin argues that the distinction between individuals is not based on works but on God's "mere calling," which was established "before the children were born" [15]. Charles Hodge, one theologian, notes the "glaring" inequality in the human condition, asserting that God's "good pleasure" determines the lot of nations and individuals, not their relative claims [17]. This perspective suggests that spiritual sight, like other blessings, is ultimately a gift of God's sovereign will.

Thomas Aquinas, from a scholastic perspective, distinguishes prophetic knowledge from the beatific vision. He explains that prophets see "Divine knowledge as existing afar off," whereas those in heaven see "from near at hand" [11]. This implies that even prophetic insight is a mediated and partial understanding compared to the direct vision of God.

The idea of prophetic blindness, therefore, is not merely a descriptive term for spiritual ignorance but often carries implications of moral culpability, divine judgment, and the sovereign will of God. It highlights the danger of religious privilege leading to a hardened heart and a failure to perceive God's truth, even when it is clearly presented.

Sources

  1. Hitchcock's Bible Names “Hitchcock's Bible Names: Nob — discourse; prophecy”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Blindness — is extremely common in the East from many causes. Blind beggars figure repeatedly in the New Testament (Matthew 12:22) and "opening the eyes of the blind" is mentioned in prophecy as a peculiar attribute of the Messiah. (Isaiah 29:18; 42:7) etc. The Jews were specially charged to treat the blind with compassion and care. (Leviticus 19:14; 27:18) Blindness willfully inflicted for political or other purposes is alluded to in Scripture. (1 Samuel 11:2; Jeremiah 39:7)”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Hypocrites — God knows and detects -- Isa 29:15,16. Christ knew and detected -- Mt 22:18. God has no pleasure in -- Isa 9:17. Shall not come before God -- Job 13:16. Described as Wilfully blind. -- Mt 23:17,19,26. Vile. -- Isa 32:6. Self-righteous. -- Isa 65:5; Lu 18:11. Covetous. -- Eze 33:31; 2Pe 2:3. Ostentatious. -- Mt 5:2,5,16; 23:5. Censorious. -- Mt 7:3-5; Lu 13:14,15. Regarding tradition more than the word of God. -- Mt 15:1-3. Exact in minor, but neglecting important duties. -- Mt 23:23,24. Having but a form of godliness. -- 2Ti 3:5. Seeking only outward pur”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Blind — Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings 25:7; 1 Sam. 11:2). Blindness denotes ignorance as to spiritual things (Isa. 6:10; 42:18, 19; Matt. 15:14; Eph. 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa. 29:18). Elymas was smit”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Pride — Is sin -- Pr 21:4. Hateful to God -- Pr 6:16,17; 16:5. Hateful to Christ -- Pr 8:12,13. Often originates in Self-righteousness. -- Lu 18:11,12. Religious privileges. -- Zep 3:11. Unsanctified knowledge. -- 1Co 8:1. Inexperience. -- 1Ti 3:6. Possession of power. -- Le 26:19; Eze 30:6. Possession of wealth. -- 2Ki 20:13. Forbidden -- 1Sa 2:3; Ro 12:3,16. Defiles a man -- Mr 7:20,22. Hardens the mind -- Da 5:20. Saints give not away. -- Ps 131:1. Respect not, in others. -- Ps 40:4. Mourn over, in others. -- Jer 13:17. Hate, in others. -- Ps 101:5. A hindrance to”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Presumption — A characteristic of the wicked -- 2Pe 2:10. A characteristic of Antichrist -- 2Th 2:4. Exhibited in Opposing God. -- Job 15:25,26. Wilful commission of sin. -- Ro 1:32. Self-righteousness. -- Ho 12:8; Re 3:17. Spiritual pride. -- Isa 65:5; Lu 18:11. Esteeming our own ways right. -- Pr 12:15. Seeking precedence. -- Lu 14:7-11. Planning for the future. -- Lu 12:18; Jas 4:13. Pretending to prophecy. -- De 18:22. Pray to be kept from sins of -- Ps 19:13. Saints avoid -- Ps 131:1. Punishment for -- Nu 15:30; Re 18:7,8. Exemplified Builders of Babel. -- Ge 11”
  7. Psalms “Psalms 73:8 (Geneva1599) — They are licentious, and speake wickedly of their oppression: they talke presumptuously.”
  8. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.17: they shall be totally deprived of the benefit of saving doctrine, and shall perceive in it nothing but an empty sound. In short, he concludes, from what goes before, that since they had not profited by the word of God, the Jews shall be justly punished for their ingratitude; not that the word shall be taken from them, but that they shall be deprived of sound judgment and understanding, and shall be blind amidst the clearest light. Thus God blinds and hardens the reprobate more and more on account of their disobedience. Paul quotes this passa”
  9. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 14.21: and glory, but, as we have formerly seen, 171 171 {Bogus footnote} few consider them. God manifests his glory not only by the ordinary works of nature, but likewise by some astonishing miracles and demonstrations, by means of which he gives us abundant instruction about his goodness, wisdom, and justice. Wicked men shut their eyes, and do not observe them, though in trifling matters they are very clear-sighted; and the Prophet now censures them severely for this wickedness. Others think that it is a threatening against the reprobate, they sh”
  10. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 91: by the Lord not to give heed to false prophets? “Thus saith the Lord of Hosts, Hearken not unto the words of the prophets that prophesy unto you; they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord” ( Jer. 23:16 ). Again, “Beware of false prophets, which come to you in sheep’s clothing but inwardly they are ravening wolves” ( Mt. 7:15 ). In vain also would John exhort us to try the spirits whether they be of God ( 1 John 4:1 ). From this judgment not even angels are exempted ( Gal. 1:8 )”
  11. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Manner in Which Prophetic Knowledge Is Conveyed, Art. 1: Article: Whether the prophets see the very essence of God? I answer that, Prophecy denotes Divine knowledge as existing afar off. Wherefore it is said of the prophets (Heb. 11:13) that "they were beholding . . . afar off." But those who are in heaven and in the state of bliss see, not as from afar off, but rather, as it were, from near at hand, according to Ps. 139:14, "The upright shall dwell with Thy countenance." Hence it is evident that prophetic kno”
  12. Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. CXII.--THE JEWS EXPOUND THESE SIGNS JEJUNELY AND FEEBLY, AND TAKE UP THEIR ATTENTION ONLY WITH INSIGNIFICANT MATTERS. (part 2): blind guides!'(2) If, then, you will not despise the doctrines of those who exalt themselves and wish to be called Rabbi, Rabbi, and come with such earnestness and intelligence to the words of prophecy as to suffer the same inflictions from your own people which the prophets themselves did, you cannot receive any advantage whatsoever from the prophetic writings.”
  13. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. V.--SUNDRY FEATURES OF THE PROPHETIC STYLE: PRINCIPLES OF ITS INTERPRETATION. (part 1): These preliminary remarks I have ventured to make(2) at this first step of the discussion and while the conflict is, as it were, from a distance. But inasmuch as I shall now from this point have to grapple with my opponent on a distinct issue and in close combat, I perceive that I must advance even here some lines, at which the battle will have to be delivered; they are the Scriptures of the Creator. For as I shall have to prove that Christ was from the Creator, according to th”
  14. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 12.23: here described. The Evangelist applies to the Gospel what had already taken place under the law, and at the same time shows that the Jews were deprived of reason and understanding, because they were rebels against God. Yet if you inquire into the first cause, we must come to the predestination of God. But as that purpose is hidden from us, we must not too eagerly search into it; for the everlasting scheme of the divine purpose is beyond our reach, but we ought to consider the cause which lies plainly before our eyes, namely, the rebellion by”
  15. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 77: to the secret counsel of God, are excluded by the use of the terms purpose and election . 5. Why should men attempt to darken these statements by assigning some place in election to past or future works? This is altogether to evade what the Apostle contends for—viz. that the distinction between the brothers is not founded on any ground of works, but on 2217 the mere calling of God, inasmuch as it was fixed before the children were born. Had there been any solidity in this subtlety, it would not have escaped the notice of the Apostl”
  16. Romans (Baptist/Reformed) “John Gill on Romans 11:25: For I would not, brethren,.... The apostle in order to raise the attention of the Gentiles to what he was about to deliver to them, not only styles them "brethren", expressing his affection for them, and their relation to him and other believing Jews, and to one another, being all one in Christ Jesus, partakers of the same grace, and heirs of the same glory; but also tells them, that what he had to acquaint them with was a "mystery", a thing secret and hidden, which had not been heard of and known, at least not so fully and clearly as he was about to reveal it; and b”
  17. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: the lot of the Laplanders is as favourable as that of the inhabitants of the temperate zone; that the Hottentots are in as desirable a position as Europeans; that the people of Tartary are as well off as those of the United States. The inequality is too glaring to be denied; nor can it be doubted that the rule which God adopts in determining the lot of nations is his own good pleasure, and not the relative claims of the people affected by his providence. The same fact is no less obvious as concerns individuals. Some are happy, others are ”
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