8 according as it is written, God has given to them a spirit of slumber, eyes not to see, and ears not to hear, unto this day.
But Jehovah hath not given you a heart to perceive, and eyes to see, and ears to hear, to this day.
For Jehovah hath poured out upon you a spirit of deep sleep, and hath closed your eyes; the prophets and your chiefs, the seers, hath he covered.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not, which have ears to hear, and hear not; for they are a rebellious house.
For this cause I speak to them in parables, because seeing they do not see, and hearing they do not hear nor understand; and in them is filled up the prophecy of Esaias, which says, Hearing ye shall hear and shall not understand, and beholding ye shall behold and not see;
And these nations feared Jehovah, and served their graven images, both their children and their children's children: as did their fathers, so do they, unto this day.
And he said, Go; and thou shalt say unto this people, Hearing ye shall hear and shall not understand, and seeing ye shall see and shall not perceive.
And he said to them, To you is given [to know] the mystery of the kingdom of God; but to them who are without, all things are done in parables, that beholding they may behold and not see, and hearing they may hear and not understand, lest it may be, they should be converted and they should be forgiven.
And he said, To you it is given to know the mysteries of the kingdom of God, but to the rest in parables, in order that seeing they may not see, and hearing they may not understand.
saying, Go to this people, and say, Hearing ye shall hear and not understand, and seeing ye shall see and not perceive.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 11
Commentary on Romans 11 Matthew Henry Commentary
Chapter 11
The apostle, having reconciled that great truth of the rejection of the Jews with the promise made unto the fathers, is, in this chapter, further labouring to mollify the harshness of it, and to reconcile it to the divine goodness in general. It might be said, "Hath God then cast away his people?' The apostles therefore sets himself, in this chapter, to make a reply to this objection, and that two ways:-
Rom 11:1-32
The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation (v. 1): "Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?' In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, particularly he insists upon three things:-
Rom 11:33-36
The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does with great affection and awe adore,