8 According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day."
but Yahweh has not given you a heart to know, and eyes to see, and ears to hear, to this day.
For Yahweh has poured out on you the spirit of deep sleep, and has closed your eyes, the prophets; and your heads, the seers, has he covered.
Son of man, you dwell in the midst of the rebellious house, who have eyes to see, and don't see, who have ears to hear, and don't hear; for they are a rebellious house.
Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive:
So these nations feared Yahweh, and served their engraved images; their children likewise, and their children's children, as did their fathers, so do they to this day.
He said, "Go, and tell this people, 'You hear indeed, But don't understand; And you see indeed, But don't perceive.'
He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'"
He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.'
saying, 'Go to this people, and say, In hearing, you will hear, But will in no way understand. In seeing, you will see, But will in no way 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,