And in them is fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
14. Isa 6:9-10. The words form part of the mission of Isaiah.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 14. In them is fulfilled] , Is AGAIN fulfilled: this proper meaning of the Greek word has been generally overlooked. The evangelist means, that as these words were fulfilled in the Jews, in the time of the Prophet Isaiah, so they are now again fulfilled in these their posterity, who exactly copy their fathers example. These awful words may be again fulfilled in us, if we take not warning by the things which these disobedient people have suffered.
By hearing ye shall hear] Jesus Christ shall be sent to you, his miracles ye shall fully see, and his doctrines ye shall distinctly hear; but God will not force you to receive the salvation which is offered.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These words of the prophet are not less than five times found in the New Testament (besides by Matthew in these verses) applied to the Jews. They are taken out of Isaiah, Isa 6:9,10; And he said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. It is quoted Mar 4:12; Luk 8:10, where the sense of the words only is quoted more shortly; Joh 12:40; Act 28:26,27; Ro 9:8, more largely, yet with some more difference of phrase from that of the prophet. By all of them it appeareth, either that God spake those words to the prophet, as well with reference to those Jews that were to live in the time of Christ, as to those Jews who were living when Isaiah prophesied; or at least, that the words were as true of these Jews as they were of those, so the prophecy of Isaiah was fulfilled in them. But the words are so differently related, that the prophet, and St. John, Joh 12:39,40, seem to make God the cause of the fatness of this peoples hearts, the heaviness of their ears, and the blindness of their eyes: Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. So also Paul speaketh, Rom 11:8, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear. Matthew saith,
This peoples heart is waxed gross. Matthew seemeth to speak of the more proximate cause; Isaiah, Luke, John, and Paul of the higher but remoter cause. Matthew, of their sinful act preceding; John, Luke, Paul, and Isaiah, of the judicial act of God, consequent to their sinful act. God first sent them Moses and the prophets, by whom they might have seen and known his will: they would not see, nor hear, nor understand, nor convert, nor be healed. God at last did leave them to the reprobacy of their own mind: he willed indeed the prophet to go and preach, But, saith he, this shall be all the fruit of thy ministry, it shall but make the heart of this people fat, and their ears heavy, they shall more and more shut their eyes: their time of conversion and healing is past; it is now too late, I will not convert, I will not heal them. Now (saith our Saviour) what was applicable to the Jews in the time of Isaiah, is in like manner applicable to you, and the prophet Isaiah did foretell what I should meet with. The generality of the people are a people that have so despised the grace of God, that their day of grace is over; God is resolved he will not convert nor heal them. They have had light, they have seen me and my works, they have heard my sermons and John Baptists; in seeing they would not see, in hearing they would not hear nor understand. So they are fallen under a judicial hardness and blindness. They shall not now have the light as they have had: my Spirit shall no longer strive with them; neither shall they have a heart to make a due use of the means they have. This is doubtless the meaning of these words. And so they give a just reason why he spake to them in parables. And thus undoubtedly God doth to this day; when a people have a long time sat under a good and profitable ministry, wherein their souls have been dealt with plainly and faithfully, and they remain still ignorant, debauched, and unbelieving, God in a righteous judgment gives them over to the blindness of mind and hardness of heart under the ministry, that though it continue never so good amongst them, yet they are not affected with the word, but sleep and harden under it. Sometimes he by his providence suffers such a minister to come amongst them as speaketh nothing but parables, things which they understand not; or smooth things, fit to smooth them up in their sinful courses, and harden them in their prejudices against Christ and holiness. A most tremendous judgment of God. When God, antecedently to this contempt, by his providence sends such a ministry as may declare his willingness they should be saved and come to the knowledge of his truth; and consequently to this contempt, and despising of his grace, so dealeth with them by his providence, either suffering their first seeming affections and edge to abate, (as the Jews are said for a while to have rejoiced in the light John brought), or suffering such a ministry to come amongst them, as one would think God sent lest men should convert and be healed. In the mean time Christ in this text excellently sets out Gods method in his dealing with souls:
1. He bringeth them to hear and see.
2. Then he makes them to understand and believe.
3. Then he converts them, renews and changes their hearts.
4. Then he healeth them, pardoneth their sins, and accepts their persons, not because they are converted, but at the same time when he works faith in them, and giveth them a heart to repent.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. And in them is fulfilledrather,”is fulfilling,” or “is receiving its fulfilment.”
the prophecy of Esaias, whichsaith (Isa 6:9; Isa 6:10here quoted according to the Septuagint).
By hearing ye shall hear, andshall not understand, &c.They were thus judicially sealedup under the darkness and obduracy which they deliberately preferredto the light and healing which Jesus brought nigh to them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in them is fulfilled the prophecy of Esaias,…. In Isa 6:9
which saith, which runs, or may be read thus,
by hearing ye shall hear, and shall not understand, and seeing ye shall see, and not perceive. The words are a prophecy concerning the people of the Jews, which began to be accomplished in the times of Isaiah; and were again fulfilled in the times of some after prophets; and had been in part fulfilled under the more plain and easy ministry of Christ; and was to have a further accomplishment under this parabolical way of preaching; as it also was to have, and had, a yet further completion under the ministry of the apostles; see Ac 28:26 and the judicial blindness here predicted was to go on among them, until the land of Judea was utterly destroyed by the Romans, and the cities and houses thereof left without any inhabitants; all which accordingly came to pass: for that this prophecy refers to the times of the Messiah, and to the people of the Jews, is clear from this one observation made by Christ himself, that Esaias foretold those things when he saw the glory of the Messiah, and spake of him, Joh 12:40 and because it was to have, and had, its accomplishment over and over again in that people, therefore the word , which may be rendered “is fulfilled again”, is made use of. The sense of the prophecy is, with respect to the times of the Messiah, that the Jews, whilst hearing the sermons preached by him, whether with, or without parables, should hear his voice, and the sound of it, but not understand his words internally, spiritually, and experimentally; and whilst they saw, with the eyes of their bodies, the miracles he wrought, they should see the facts done, which could not be denied and gainsayed by them, but should not take in the clear evidence, full proof, and certain demonstration given thereby, of his Messiahship. In the prophecy of Isaiah, the words run in the imperative, “hear ye, see ye”, c. but are here rendered in the future, “shall hear, shall see”, &c. which rendering of the words is supported and established by the version of the Septuagint, by the Chaldee paraphrase, and by many Jewish commentators l who allow, that the words in Isaiah may be so understood, which is sufficient to vindicate the citation of them, by the evangelist, in this form of them.
l In R. David Kimchi in Isa. vi. 9.
Fuente: John Gill’s Exposition of the Entire Bible
Is fulfilled (). Aoristic present passive indicative. Here Jesus points out the fulfilment and not with Matthew’s usual formula ( or (see 1:22). The verb occurs nowhere else in the Gospels, but occurs in the Pauline Epistles. It means to fill up like a cup, to fill another’s place (1Co 14:16), to fill up what is lacking (Php 2:30). Here it means that the prophecy of Isaiah is fully satisfied in the conduct of the Pharisees and Jesus himself points it out. Note two ways of reproducing the Hebrew idiom (infinitive absolute), one by the other by . Note also the strong negative with aorist subjunctive.
Fuente: Robertson’s Word Pictures in the New Testament
Is fulfilled [] . Rather of something in progress : is being fulfilled or in process of fulfilment.
Fuente: Vincent’s Word Studies in the New Testament
1) “And in them is fulfilled,“ (kai anapleroutai autois) “And in them exists fulfillment of,” the very essence, the sum of which is completely or finally fulfilled in these Christ rejecting hearers.
2) “The prophecy of Essais, which saith,“ (he propheteia Isaiou he legousa) “The prophecy of Isaiah which says;” This certifies the inspiration and trustworthiness of Isaiah, even as all the Old Testament is true, Psa 119:160; Isa 6:9-10.
3) “By hearing ye shall hear, and shall not understand;“ (akoe akousete kai ouk me sunete) “In hearing you all will hear and will by no means comprehend,” Mr 4:12; Because they had not believed in Jesus Christ, though they had seen numerous prophecies of Him fulfilled and miracles performed by Him, 1Co 2:14; Rom 8:5-7.
4) “And seeing ye shall see, and shall not perceive:“ (kai blepontes blepsete kai ou me idete) “And continually seeing, you all will by no means perceive.” They had willfully, voluntarily, closed their eyes to miracles He performed, and prophetic Scriptures that had been fulfilled before them, so that God permitted them to go on in their chosen course of willful ignorance, to an accountable judgment, without excuse, Rom 2:1-8.
Fuente: Garner-Howes Baptist Commentary
14. And in them is fulfilled the prophecy of Isaiah. He confirms his statement by a prediction of Isaiah, that it is far from being a new thing, if many persons derive no advantage from the word of God, which was formerly appointed to the ancient people, for the purpose of inducing greater blindness. This passage of the Prophet is quoted, in a variety of ways, in the New Testament. Paul quotes it (Act 28:26) to charge the Jews with obstinate malice, and says that they were blinded by the light of the Gospel, because they were bitter and rebellious against God. There he points out the immediate cause which appeared in the men themselves. But in the Epistle to the Romans (Rom 11:7) he draws the distinction from a deeper and more hidden source; for he tells us, that the remnant was saved according to the election of grace, and that the rest were blinded, according as it is written. The contrast must there be observed; for if it is the election of God, and an undeserved election, which alone saves any remnant of the people, it follows that all others perish by a hidden, though just, judgment of God. Who are the rest, whom Paul contrasts with the elect remnant, but those on whom God has not bestowed a special salvation?
Similar reasoning may be applied to the passage in John, (Joh 12:38😉 for he says that many believed not, because no man believes, except he to whom God reveals his arm, and immediately adds, that they could not believe, because it is again written, Blind the heart of this people. Such, too is the object which Christ has in view, when he ascribes it to the secret purpose of God, that the truth of the Gospel is not revealed indiscriminately to all, but is exhibited at a distance under obscure forms, so as to have no other effect than to overspread the minds of the people with grosser darkness. (186) In all cases, I admit, those whom God blinds will be found to deserve this condemnation; but as the immediate cause is not always obvious in the persons of men, let it be held as a fixed principle, that God enlightens to salvation, and that by a peculiar gift, those whom He has freely chosen; and that all the reprobate are deprived of the light of life, whether God withholds his word from them, or keeps their eyes and ears closed, that they do not hear or see.
Hearing you shall hear. We now perceive the manner in which Christ applies the prediction of the prophet to the present occasion. He does not quote the prophet’s words, nor was it necessary; for Christ reckoned it enough to show, that it was no new or uncommon occurrence, if many were hardened by the word of God. The words of the prophet were,
Go, blind their minds, and harden their hearts, (Isa 6:10.)
Matthew ascribes this to the hearers, that they may endure the blame of their own blindness and hardness; for the one cannot be separated from the other. All who have been given over to a reprobate mind (Rom 1:28) do voluntarily, and from inward malice, blind and harden themselves. Nor can it be otherwise, wherever the Spirit of God does not reign, by whom the elect alone are governed. Let us, therefore, attend to this connection, that all whom God does not enlighten with the Spirit of adoption are men of unsound mind; and that, while they are more and more blinded by the word of God, the blame rests wholly on themselves, because this blindness is voluntary. Again, the ministers of the word ought to seek consolation from this passage, if the success of their labors does not always correspond to their wish. Many are so far from profiting by their instruction, that they are rendered worse by it. What has befallen them was experienced by a Prophet, (187) to whom they are not superior. It were, indeed, to be wished, that they should bring all under subjection to God; and they ought to labor and strive for that end. But let them not wonder if that judgment, which God anciently displayed through the ministration of the Prophet, is likewise fulfilled at the present day. At the same time, we ought to be extremely careful, that the fruit of the Gospel be not lost through our negligence.
(186) “ En sorte que c’estoit tousiours pour esblouir de plus en plus les yeux de l entendement du peuple;” — “so that it was always to dazzle more and more the eyes of the understanding of the people.”
(187) “ Il leur advient ce que le Prophete Isaie a experimente;” — “it happens to them what the Prophet Isaiah experienced.”
Fuente: Calvin’s Complete Commentary
(14) In them is fulfilled.The Greek verb expresses complete fulfilment, but the tense is that of a work still in progress. The prominence given to these words of Isaiahs in the New Testament is very noticeable. Our Lord quotes them here, St. John in Joh. 12:40. St. Paul cites them in Act. 28:26. The quotation is from the LXX. version. It is as though the words which sounded at the very opening of Isaiahs prophecy as the knell of the nations life, dwelt on the minds of the Master and His disciples, and prepared them for the seeming fruitlessness and hopelessness of their work.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Esaias. (Isa 6:9-10.) Is fulfilled It was a genetic description of character fulfilled equally truly by the Jew of the days of Isaiah, and the Jew of the days of Jesus. By the faculty of hearing ye shall hear the parable, but shall not understand its truth. Shall see the narrative of the parable, but shall not perceive its hidden doctrine.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And to them is fulfilled the prophecy of Isaiah, which says, “By hearing you will hear, and will in no way understand, and seeing you will see, and will in no wise perceive.”
Once again Matthew goes by name to Isaiah, although this time he does it in words of Jesus, and it may well be that it was from this saying of Jesus that he himself obtained the idea for his ‘that it might be fulfilled’ sayings. Others, however, see this saying as added by Matthew as a fulfilment saying, backing up the words of Jesus. For Matthew undoubtedly sees this period in the life of Jesus as very much a fulfilling of Isaiah’s prophecies (Mat 3:3; Mat 4:15-16; Mat 8:17; Mat 12:17; Mat 20:28).
The words here are taken from Isa 6:9-10. Significantly the context of it was the appearance of the glory of YHWH in the Temple on His throne (Isa 6:1-7), and it went on to describe the need for Isaiah to proclaim his message, accompanied by the guarantee that Israel would fail to respond to that message, leading up to further judgments which would finally result in the establishment of a faithful remnant (Mat 6:13). Thus the Kingly Rule of Heaven was there manifested in Isaiah and was rejected, but with the future hope of a ‘holy seed’. And now that the One has come Who will also reveal the glory of YHWH in even fuller measure (especially in Mat 17:1-8; but see Joh 1:12-18), and will receive His throne (Mat 28:18), and who is also seeking to establish the pure remnant (Mat 12:46-50; Mat 16:18), Jesus recognises that the same principles apply, for men are no different from what they were.
And those principles are that the majority who hear the word of God may hear it, but they do not understand it, and while they may in one sense ‘see’ it, they are not really able to perceive what it means, and this is because of the state of their hearts. People had not changed since Isaiah’s day.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 13:14-15. And in them is fulfilled, &c. See the note on Isa 6:9. The prophet’s meaning is, that the Jews should certainly hear the doctrines of the gospel, without understanding them, and see the miracles which confirmed those doctrines, without perceiving the finger of God in them; not because the evidences of the gospel, whether internal or external, were insufficient to establish it, but because the corruption of their hearts hindered them from discerning those evidences: For this people’s heart is waxed gross, &c. In Isaiah the passage is worded somewhat differently, Make the heart of this people fat, &c. Now this form is peculiar to the prophetical writings; implying no more than an order to the prophet simply to foretel that the Jews would make their own hearts hard, sensual, proud, and stubborn; and their ears heavy, and shut their eyes, &c. They would shut their eyes against the miracles, and their ears against the doctrines of the Gospel, as if they were afraid of being converted and healed; having the strongest aversion to hear or see what was contrary to their inclination. See Jer 1:9-10. Eze 43:3. Gen 41:13. This prophesy, therefore, and its citation, are exactly the same; only the prophesy represents the thing as to happen,Make the heart of this people, &c. whereas the citation represents it as already come to pass,This people’s heart is, &c. “This people have made themselves so wicked and proud, that they will neither hear nor see any thing opposite to their lusts, so that they appear as if they were resolved not to be converted.” This interpretation of the prophesy, and of its application made by St. Matthew, is confirmed by Isaiah himself, ch. Mat 6:11. “Then said I, Lord, how long? How long are they to be in this miserable condition? And he answered, Till the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate; their blindness is to remain, till utter destruction falls upon them as a nation, overturning the constitution of their church and state.” It is confirmed also by the subjects of the parables to which our Lord applied this prophesy: For, had he told the Jews plainly,what he told them in an obscure manner by the parable of the sower, namely, that a principal part of the Messiah’s office was to instil the doctrines of true religion into the minds of men, and that the chief effect of his power on earth should be to set them free from the tyranny of their lusts, that they might become fruitful in goodness; had he plainly declared what he insinuated in the parable of the grain of mustard, which grew so great, as to shelter the fowls of heaven under its branches,that the Gentiles were to be governed by the Messiah, not as slaves but freeborn subjects, and to enjoy all the privileges of his kingdom on an equal footing with Jews; had he taught them plainly, what he insinuated obscurely, by the parable of the sown seed, which sprung up silently; and by the parable of the leaven hid in a quantity of meal;that the kingdom of the Messiah was neither to be erected nor supported by the violence of war, but by the secret force of truth, whose operation, though strong, is imperceptible;I say, had our Lord taught his hearers these things in plain terms, they would have rejected them, been greatly offended, and probably have forsaken him altogether; so opposite were the doctrines mentioned to their favourite notions and expectations. In the meantime, if it be asked why he handled such subjects at all, since he delivered them in terms so obscure? The answer is, it was expedient for the confirmation of the Gospel, that he himself, in hisown lifetime, should give some hints of the nature of it, and of the reception it was to meet with, because the Jews, comparing the events with these parabolical predictions, might be disposed thereby to acquiesce more peaceably in the admission of the Gentiles into the church, without subjecting them to the Mosaical institutions; a thing which they were not brought to do but with the utmost difficulty. See Macknight,and more in the note on Mar 4:11. Dr. Doddridge renders these verses, And in them is the prophesy of Isaiah fulfilled, which saith, By hearing you shall hear, but you shall not understand; and seeing you shall see, but shall not perceive. For the heart of this people is grown stiff with fatness, and they hear with heavy ears, and draw up their eyes [as if they were more than half asleep], lest at any time they should see, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 13:14-15 . ] still depending on ; but, in a manner suited to the simplicity of the language, and the conspicuous reference to the fulfilling of the prophecy, it begins a new sentence: and indeed so utterly incapable are they of comprehending the pure, literal statement of divine truth is being fulfilled with regard to them , and so on. ., as being more forcible than the simple verb (comp. on Gal 6:2 , and ., Act 13:33 ), is expressly chosen (occurring nowhere else in Matthew, and, as referring to the predictions and such like, not found again in the whole New Testament), and for sake of emphasis placed at the beginning of the sentence; is the dative of reference: the fulfilment of the prophet’s words is realized in them.
The passage in question is Isa 6:9-10 , as found in the LXX. Comp. on Joh 12:40 ; Act 28:25 ff.
] in a metaphorical sense, like pinguis . See Wetstein. The expression represents the indolent and inactive state into which the energies of the spiritual life have been allowed to sink.
] they have become dull of hearing ( ).
] have they closed , Isa 6:10 ; Isa 29:10 ; Lam 3:44 . The genuine Greek form is . See Lobeck, Phryn . p. 339 f.; Becker, Anecd . I. p. 103.
] ne; they are not willing to be instructed by me, and morally healed. This shows that, in regard to the weakness of their capacity, it is their own will that is to blame .
By adopting the reading (see the critical remarks) we do not introduce the meaning, which is out of place in the present instance: and I will heal them (Fritzsche), but rather effect a change in the construction of (Heindorf, ad Plat. Crat . p. 36; Hermann, ad Soph. El . 992; Winer, p. 468 [E. T. 630]), that is, in accordance with the sense (because expressing the result ). Comp. note on Mar 14:2 . Notice in the consciousness of being a personal revelation of God.
REMARK.
According to Matthew, then, the principle on which Jesus proceeds is this: He speaks to the multitude in parables, because this mode of instruction is suited to their intellectual poverty and obtuseness. Plain literal teaching would fail to attract them, and so lead to their conversion, which latter their very obtuseness stubbornly resists. But what is spoken in a parabolic form captivates and lays hold of the man of limited comprehension, so that it does not repel him from his instructor, but rather becomes in him, even though not yet apprehended in its abstract meaning, the starting-point of a further gradual development of fuller understanding and ultimate conversion. There is no reason why de Wette should be stumbled to find that the disciples themselves likewise failed to understand the parable, and were therefore on the same level as the multitudes; therefore, he argues, one is at a loss to see why Jesus did not favour the latter also with an explanation. But the difference between the two cases is, that the disciples, from having been already converted, and from their minds having been already stimulated and developed by intercourse with Jesus, were just in a position to understand the interpretation , which the people, on the other hand, were incapable of doing, so that it was necessary to present to them the mere illustration, the parable without the interpretation , in order to, first, interest and attract them. They had to be treated like children, for whose physical condition the only suitable food is milk, and not strong meat likewise , whereas the disciples had already shown themselves capable of receiving the strong meat as well . Consequently de Wette is wrong in conceiving of the matter differently from the representation of it given by the evangelists, and which is to this effect: that the object of Jesus in awakening a spirit of inquiry by means of the parables was, that those so awakened should come to Him to obtain instruction; that those who did so are to be regarded as the in the more comprehensive sense of the word; and that to them the explanation was given and the congratulation addressed; while, on the other hand, Jesus pities the unimpressionable multitude, and applies to them the words of Isa 6:9 f. (comp. already Mnster). Lastly, Hilgenfeld professes to find in this passage indications of the view, censured by Strauss as “melancholy,” that the use of parables was not intended to aid weak powers of comprehension, but in the truly literal sense of the words to keep them slumbering. But as regards Matthew, above all, this is out of the question, seeing that in Mat 13:13 he has , and not . Comp. Keim also, II. p. 441. It is otherwise in Mar 4:12 ; Luk 8:10 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
Ver. 14. In them is fulfilled ] , is again fulfilled, q.d. It is even with these now, as it was with those then. The same fable is acted, the scene only changed. Men’s hearts are as hard as ever they were, the grace of the gospel hath not mended them a whit, nor ever will do, till God strike the stroke.
And shall not understand ] Deus iis in lingua sua Barbarus, qui in Christo, suis Attiticus, their wit serves them not in spirituals.
Seeing, ye shall see, and not perceive ] As Hagar saw not the fountain that was before her, till her eyes were opened. a
a
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14, 15. ] This prophecy is quoted with a similar reference Joh 12:40 ; Act 28:26-27 ; see also Rom 11:8 .
, is being fulfilled, ‘finds one of the stages of its fulfilment:’ a partial one having taken place in the contemporaries of the prophet. The prophecy is cited verbatim from the LXX, which changes the imperative of the Hebrew (‘Make the heart of this people fat,’ &c., E. V.) into the indicative, as bearing the same meaning.
is a dat. of relation, ‘with regard to them:’ see Khner, Gramm. 581.
, grew fat; from prosperity: ‘torpens, omni sensu carens’ (Simonis Lex. under ).
, heard heavily, sluggishly and imperfectly .
, closed (Heb. ‘ smeared over ’) their eyes. All this have they done: all this is increased in them by their continuing to do it, and all lest they should (and so that they cannot) hear, see, understand, and be saved.
. = Mark. This citation gives no countenance to the fatalist view of the passage, but rests the whole blame on the hard-heartedness and unreadiness of the hearers, which is of itself the cause why the very preaching of the word is a means of further darkening and condemning them (see 2Co 4:3-4 ). On the fut. indic. after , “verentis ne quid futurum sit, sed indicantis simul, putare se ita futurum esse ut veretur,” see Winer, 56. 2: Herm. ad Soph. Aj. 272.
Fuente: Henry Alford’s Greek Testament
Mat 13:14-15 . he prophetic citation, given as such by Matthew only, may be due to him, though put into the mouth of Jesus. It is conceivable, however, that Jesus might use Isaiah’s words in Isaiah’s spirit, i.e. , ironically, expressing the bitter feeling of one conscious that his best efforts to teach his countrymen would often end in failure, and in his bitterness representing himself as sent to stop ears and blind eyes. Such utterances are not to be taken as deliberate dogmatic teaching. If, as some allege, the evangelists so took them, they failed to understand the mind of the Master. The quotation exactly follows the Sept [80] The verb (Mat 13:15 , ) is condemned by Phryn. as barbarous, the right word being .
[80] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
in = upon. Greek. epi.
fulfilled = is fulfilling. See Isa 6:9. Compare Joh 12:40. Act 28:26.
Esaias = Isaiah. Quoted from Isa 6:9, Isa 6:10. Compare the other two: Joh 12:39. Act 28:25-27.
not = by no means. Gr. ou me. See App-105.
Fuente: Companion Bible Notes, Appendices and Graphics
14, 15.] This prophecy is quoted with a similar reference Joh 12:40; Act 28:26-27; see also Rom 11:8.
, is being fulfilled, finds one of the stages of its fulfilment: a partial one having taken place in the contemporaries of the prophet. The prophecy is cited verbatim from the LXX, which changes the imperative of the Hebrew (Make the heart of this people fat, &c., E. V.) into the indicative, as bearing the same meaning.
is a dat. of relation, with regard to them: see Khner, Gramm. 581.
, grew fat; from prosperity:-torpens, omni sensu carens (Simonis Lex. under ).
, heard heavily, sluggishly and imperfectly.
, closed (Heb. smeared over) their eyes. All this have they done: all this is increased in them by their continuing to do it, and all lest they should (and so that they cannot) hear, see, understand, and be saved.
. = Mark. This citation gives no countenance to the fatalist view of the passage, but rests the whole blame on the hard-heartedness and unreadiness of the hearers, which is of itself the cause why the very preaching of the word is a means of further darkening and condemning them (see 2Co 4:3-4). On the fut. indic. after , verentis ne quid futurum sit, sed indicantis simul, putare se ita futurum esse ut veretur, see Winer, 56. 2: Herm. ad Soph. Aj. 272.
Fuente: The Greek Testament
Mat 13:14. , and) therefore.-, is now being refulfilled[606]) This word differs from the simple verb (is now being fulfilled), which is employed elsewhere in citing prophecies. The saying of Isaiah (Mat 6:9) was being fulfilled in his own days, and in the ages which followed, and also clearly and especially in the days of the Messiah.-, …, by hearing, etc.) i.e. by however little you come short, yet you shall come short [of understanding what ye hear to the salvation of your souls].
[606] E. V. is fulfilled.-(I. B.)
Is receiving its complete (full measure of) fulfilment.-ED.
Fuente: Gnomon of the New Testament
the prophecy: Isa 6:9, Isa 6:10, Eze 12:2, Mar 4:12, Luk 8:10, Joh 12:39, Joh 12:40, Act 28:25-27, Rom 11:8-10, 2Co 3:14
Reciprocal: Lev 13:29 – General Deu 32:28 – General Job 33:14 – perceiveth Psa 69:23 – Their eyes Psa 135:16 – eyes have they Isa 28:13 – that Isa 29:18 – the deaf Isa 42:19 – Who is blind Isa 44:18 – for he hath Isa 56:11 – are shepherds Eze 17:2 – General Eze 20:49 – Doth Mat 13:35 – it Mar 3:5 – hardness Mar 8:18 – see Luk 4:21 – This day Luk 19:42 – but Joh 10:6 – they understood not Act 28:26 – Go Rom 3:11 – none that understandeth Rom 9:18 – will he Rom 11:7 – and the rest
Fuente: The Treasury of Scripture Knowledge
3:14
Failing to use the means of information within their reach is the subject of this verse. The prophecy referred to is in Isa 6:9-10.
Fuente: Combined Bible Commentary
Mat 13:14. In them, lit., to them, in the sense, in their care
It fulfilled. A stronger word than that commonly used; a complete fulfilment, which may or may not have been preceded by a partial one.
Isaiah (Isa 6:9-10). Quoted in Joh 12:40; Act 28:26-27; comp. Rom 11:8; referred to by Mark and Luke, but not formally quoted.
By hearing, etc. The sense of the original prophecy is given, but not its form. In Isaiah is a command; here a strong prediction, indicating that judgment is a result of what is done by man as well as what is done to man.
Fuente: A Popular Commentary on the New Testament
Jesus quoted Isa 6:9-10 where God told His prophet that widespread unbelief and consequent divine heart-hardening would be what he would experience in his ministry. The context of the Isaiah passage explained that Israel’s hardness would continue until the land lay in ruins. The Exile was not the complete fulfillment of this prophecy. The hardhearted condition was still present in Jesus’ day and, we might add, even today. Most Jews will remain generally unresponsive until their land is desolate in the Tribulation, but they will turn to the Lord when He returns to earth at His second coming (Zec 12:10-14; Rom 11:25-26). The word "lest" (NASB) or "otherwise" (NIV) in the middle of Mat 13:15 probably indicates God’s judicial hardening of the Jews’ hearts (cf. 2Th 2:11).