Catholic Commentary
Healing of the Afflicted
5Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped.6Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.
Isaiah 35:5–6 describes the eschatological healing of the blind, deaf, lame, and mute as a messianic sign tied to God's arrival in saving power. These fourfold healings represent both physical restoration and spiritual redemption, with Jesus citing this passage as authentication of his messianic identity.
When Jesus heals the blind, deaf, lame, and mute, he is answering Isaiah's question: Are you the one? — and saying, unmistakably, Yes.
In the anagogical sense, Isaiah 35:5–6 points forward to the final resurrection, when every bodily infirmity will be permanently overcome. St. Augustine (City of God XXII.19) meditates on the glorified body as one finally freed from every defect, including blindness and lameness — the very afflictions Isaiah names here.
Catholic tradition reads Isaiah 35:5–6 through three interlocking lenses: Christological fulfillment, sacramental participation, and eschatological hope.
Christological Fulfillment. The Catechism explicitly invokes Jesus' citation of this passage (Mt 11:4–5) as evidence of his messianic identity: "Jesus' miracles and wonders are…signs of the Kingdom of God" (CCC §547). St. Justin Martyr (Dialogue with Trypho, ch. 69) cites Isaiah 35 as a prophecy that Jesus uniquely fulfills, insisting that the healings authenticate his divine mission against Jewish interlocutors. St. Irenaeus (Against Heresies IV.34) argues that the restoration of the body in these miracles refutes Gnostic disdain for matter: God heals bodies because bodies are good and destined for glorification.
Sacramental Participation. The Church Fathers connected these healings to the sacraments of initiation. The Ephphatha rite — the opening of the ears and mouth in the Rite of Baptism (preserved in the traditional form and retained optionally in the Ordinary Form) — is drawn directly from Jesus' cure of the deaf-mute (Mk 7:34), which itself enacts Isaiah 35:6. St. Ambrose (De Sacramentis I.3) explains the Ephphatha as the moment the catechumen is empowered to hear the Word and confess the faith — an interior hearing and speaking that Isaiah's vision foreshadows.
Eschatological Hope. The International Theological Commission's document Communion and Stewardship (2004) reaffirms that human bodily integrity belongs to God's original and final design. The healings of Isaiah 35 are thus not interruptions of the natural order but previews of its ultimate perfection. Pope Benedict XVI (Spe Salvi §22) reflects that Christian hope is not escape from the body but its transfiguration — precisely what Isaiah sees and what Christ begins.
Isaiah 35:5–6 challenges contemporary Catholics to examine where they are spiritually blind, deaf, lame, or mute — not as metaphors for moral failure, but as honest diagnostics for prayer. Am I blind to the needs of those around me, hardened by habit or comfort? Am I deaf to the voice of God in Scripture, in the poor, in the Church's teaching? Do I limp spiritually through a lukewarm practice of the sacraments?
The passage also speaks powerfully to Catholics who live with disability or chronic illness, or who accompany family members in such conditions. These verses do not promise that every physical suffering will end in this life — the Church does not offer such prosperity theology — but they do affirm, with apostolic authority, that God sees the afflicted body as worthy of restoration, that bodily suffering is not punishment or insignificance, and that in Christ's own healing ministry, these bodies were already treated as icons of the coming Kingdom.
Practically: pray the Ephphatha over yourself before reading Scripture. Bring this passage to Lectio Divina on a day when you feel spiritually immobilized. And consider how your parish community concretely welcomes those with disabilities — since Isaiah's vision restores people precisely to the worshipping assembly.
Commentary
Isaiah 35:5 — "Then the eyes of the blind will be opened, and the ears of the deaf unstopped"
The Hebrew word for "then" (אָז, 'az) is crucial. It functions as a temporal marker tying physical healing to a specific moment of divine intervention — the arrival of God himself in saving power (cf. v. 4: "your God will come"). This is not a general promise of comfort but a sign tied to a particular eschatological event. The "blind" (עִוְרִים, 'ivrim) and "deaf" (חֵרְשִׁים, chereshim) in the ancient Near East were among the most socially marginalized, excluded from the Temple cult under Levitical law (Lev 21:18). Their healing therefore carries both a physical and a cultic-social dimension: to be healed is to be restored to full membership in the worshipping community of Israel.
The pairing of sight and hearing is theologically rich. In the prophetic tradition, spiritual blindness and deafness are Israel's defining failure (see Is 6:9–10; 42:18–20), so physical healing of these senses becomes a visible enactment of deeper spiritual restoration — the capacity to see God's works and hear his Word.
Isaiah 35:6 — "Then the lame man will leap like a deer, and the tongue of the mute will shout for joy"
The simile of the deer ('ayyal) leaping is deliberately exuberant. This is not tentative recovery but explosive, joyful motion — recalling the deer panting for water in Psalm 42, now turned from longing into arrival. The lame (pisseah) and mute ('illem) again evoke Levitical exclusion. That they will not merely walk but leap, not merely speak but shout for joy, signals that the restoration exceeds mere remediation: it is superabundant wholeness.
Taken together across both verses, the fourfold healing — blind, deaf, lame, mute — forms a programmatic list. When John the Baptist's disciples ask Jesus, "Are you the one who is to come?" (Mt 11:3), Jesus answers almost word-for-word from this passage, deliberately citing Isaiah 35 (and 61:1) as his credentials. This is no accident; it is Jesus' own self-identification as the fulfillment of Isaiah's eschatological vision. The healings are thus messianic signs, not incidental miracles.
Typological and Spiritual Senses
In the allegorical sense (following Origen and Aquinas's fourfold method), the blind, deaf, lame, and mute represent the soul in the bondage of sin — unable to perceive divine truth, respond to the Word, walk in righteousness, or proclaim God's praise. The healing Christ effects is simultaneously physical and spiritual: he opens Bartimaeus's eyes and the eyes of faith; he cures the deaf-mute in the Decapolis and loosens the tongue for confession and praise. The Catechism teaches that Christ's miracles are signs that "bear witness that he is the promised Messiah" (CCC §547) and that they "invite belief in him" (CCC §548). They anticipate the total healing — body and soul — of the Resurrection and of the eschatological Kingdom.