Isaiah 65:1 Komentář

We are now drawing towards the conclusion of this evangelical prophecy, the last two chapters of which direct us to look as far forward as the new heavens and the new earth, the new world which the gospel dispensation should bring in, and the separation that should by it be made between the precious and the vile. "For judgment" (says Christ) "have I come into this world." And why should it seem absurd that the prophet here should speak of that to which all the prophets bore witness? Pe1 1:10, Pe1 1:11. The rejection of the Jews, and the calling in of the Gentiles, are often mentioned in the New Testament as that which was foreseen and foretold by the prophets, Act 10:43; Act 13:40; Rom 16:26. In this chapter we have, I. The anticipating of the Gentiles with the gospel call (Isa 65:10). II. The rejection of the Jews for their obstinacy and unbelief (Isa 65:2-7). III. The saving of a remnant of them by bringing them into the gospel church (Isa 65:8-10). IV. The judgments of God that should pursue the rejected Jews (Isa 65:11-16). V. The blessings reserved for the Christian church, which should be its joy and glory (Isa 65:17-25). But these things are here prophesied of under the type and figure of the difference God would make between some and others of the Jews after their return out of captivity, between those that feared God and those that did not, with reproofs of the sins then found among them and promises of the blessings then in reserve for them.

The apostle Paul (an expositor we may depend upon) has given us the true sense of these verses, and told us what was the event they pointed at and were fulfilled in, namely, the calling in of the Gentiles and the rejection of the Jews, by the preaching of the gospel, Rom 10:20, Rom 10:21. And he observes that herein Esaias is very bold, not only in foretelling a thing so improbable ever to be brought about, but in foretelling it to the Jews, who would take it as a gross affront to their nation, and therein Moses's words would be made good (Deu 32:21), I will provoke you to jealousy by those that are no people. I. It is here foretold that the Gentiles, who had been afar off, should be made nigh, Isa 65:1. Paul reads it thus: I was found of those that sought me not; I was made manifest to those that asked not for me. Observe what a wonderful and blessed change was made with them and how they were surprised into it. 1. Those who had long been without God in the world shall now be set a seeking him; those who had not said, Where is God my maker? shall now begin to enquire after him. Neither they nor their fathers had called upon his name, but either lived without prayer or prayed to stocks and stones, the work of men's hands. But now they shall be baptized and call on the name of the Lord, Act 2:21. With what pleasure does the great God here speak of his being sought unto, and how does he glory in it, especially by those who in time past had not asked for him! For there is joy in heaven over great sinners who repent. 2. God shall anticipate their prayers with his blessings: I am found of those that sought me not. This happy acquaintance and correspondence between God and the Gentile world began on his side; they came to know God because they were known of him (Gal 4:9), to seek God and find him because they were first sought and found of him. Though in after-communion God is found of those that seek him (Pro 8:17), yet in the first conversion he is found of those that seek him not; for therefore we love him because he first loved us. The design of the bounty of common providence to them was that they might seek the Lord, if haply they might feel after him and find him, Act 17:27. But they sought him not; still he was to them an unknown God, and yet God was found of them. 3. God gave the advantages of a divine revelation to those who had never made a profession of religion: I said, Behold me, behold me (gave them a sight of me and invited them to take the comfort and benefit of it) to those who were not called by my name, as the Jews for many ages had been. When the apostles went about from place to place, preaching the gospel, this was the substance of what they preached: "Behold God, behold him, turn towards him, fix the eyes of your minds upon him, acquaint yourselves with him, admire him, adore him; look off from your idols that you have made, and look upon the living God who made you." Christ in them said, Behold me, behold me with an eye of faith; look unto me, and be you saved. And this was said to those that had long been lo-ammi, and lo-ruhamah (Hos 1:8, Hos 1:9), not a people, and that had not obtained mercy, Rom 9:25, Rom 9:26. II. It is here foretold that the Jews, who had long been a people near to God, should be cast off and set at a distance Isa 65:2. The apostle applies this to the Jews in his time, as a seed of evil-doers. Rom 10:21, But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. Here observe, 1. How the Jews were courted to the divine grace. God himself, by his prophets, by his Son, by his apostles, stretched forth his hands to them, as Wisdom did, Pro 1:24. God spread out his hands to them, as one reasoning and expostulating with them, not only beckoned to them with the finger, but spread out his hands, as being ready to embrace and entertain them, reaching forth the tokens of his favour to them, and importuning them to accept them. When Christ was crucified his hands were spread out and stretched forth, as if he were preparing to receive returning sinners into his bosom; and this all the day, all the gospel-day. He waited to be gracious, and was not weary of waiting; even those that came in at the eleventh hour of the day were not rejected. 2. How they contemned the invitation; it was given to a rebellious and gainsaying people; they were invited to the wedding-supper, and would not come, but rejected the counsel of God against themselves. Now here we have, (1.) The bad character of this people. The world shall see that it was not for nothing that they were rejected of God; no, it was for their whoredoms that they were put away. [1.] Their character in general was such as one would not expect of those who had been so much the favourites of Heaven. First, They were very wilful. Right or wrong they would do as they had a mind. "They generally walk on in a way that is not good, not the right way, not a safe way, for they walk after their own thought, their own devices and desires." If our guide be our own thoughts, our way is not likely to be good; for every imagination of the thought of our hearts is only evil. God had told them his thoughts, what his mind and will were, but they would walk after their own thoughts, would do what they thought best. Secondly, They were very provoking. This was God's complaint of them all along - they grieved him, they vexed his Holy Spirit, as if they would contrive how to make him their enemy: They provoke me to anger continually to my face. They cared not what affront they gave to God, though it were in his sight and presence, in a downright contempt of his authority and defiance of his justice; and this continually; it had been their way and manner ever since they were a people, witness the day of temptation in the wilderness. [2.] The prophet speaks more particularly of their iniquities and the iniquities of their fathers, as the ground of God's casting them off, Isa 65:7. Now he gives instances of both. First, The most provoking iniquity of their fathers was idolatry; this, the prophet tells them, was provoking God to his face; and it is an iniquity which, as appears by the second commandment, God often visits upon the children. This was the sin that brought them into captivity, and, though the captivity pretty well cured them of it, yet, when the final ruin of that nation came, that was again brought into the account against them; for in the day when God visits he will visit that, Exo 32:34. Perhaps there were many, long after the captivity, who, though they did not worship other gods, were yet guilty of the disorders here mentioned; for they married strange wives. 1. They forsook God's temple, and sacrificed in gardens or groves, that they might have the satisfaction of doing it in their own way, for they liked not God's institutions. 2. They forsook God's altar, and burnt incense upon bricks, altars of their own contriving (they burnt incense according to their own inventions, which were of no more value, in comparison with God's institution, than an altar of bricks in comparison with the golden altar which God appointed them to burn incense on), or upon tiles (so some read it), such as they covered their flat-roofed houses with, and on them sometimes they burnt incense to their idols, as appears, Kg2 23:12, where we read of altars on the top of the upper chamber of Ahaz, and Jer 19:13, of their burning incense to the host of heaven upon the roofs of their houses. 3. "They used necromancy, or consulting with the dead, and, in order to that, they remained among the graves, and lodged in the monuments," to seek for the living to the dead (Jer 8:19), as the witch of Endor. Or they used to consult the evil spirits that haunted the sepulchres. 4. They violated the laws of God about their meat, and broke through the distinction between clean and unclean before it was taken away by the gospel. They ate swine's flesh. Some indeed chose rather to die than to eat swine's flesh, as Eleazar and the seven brethren in the story of the Maccabees; but it is probable that many ate of it, especially when it came to be a condition of life. In our Saviour's time we read of a vast herd of swine among them, which gives us cause to suspect that there were many then who made so little conscience of the law as to eat swine's flesh, for which they were justly punished in the destruction of the swine. And the broth, or pieces, of other forbidden meats, called here abominable things, was in their vessels, and was made use of for food. The forbidden meat is called an abomination, and those that meddle with it are said to make themselves abominable, Lev 11:42, Lev 11:43. Those that durst not eat the meat yet made bold with the broth, because they would come as near as might be to that which was forbidden, to show how they coveted the forbidden fruit. Perhaps this is here put figuratively for all forbidden pleasures and profits which are obtained by sin, that abominable thing which the Lord hates; they loved to be dallying with it, to be tasting of its broth. But those who thus take a pride in venturing upon the borders of sin, and the brink of it, are in danger of falling into the depths of it. But, Secondly, The most provoking iniquity of the Jews in our Saviour's time was their pride and hypocrisy, that sin of the scribes and Pharisees against which Christ denounced so many woes, Isa 65:5. They say, "Stand by thyself, keep off" (get thee to thine, so the original is); "keep to thy own companions, but come not near to me, lest thou pollute me; touch me not; I will not allow thee any familiarity with me, for I am holier than thou, and therefore thou art not good enough to converse with me; I am not as other men are, nor even as this publican." This they were ready to say to every one they met with, so that, in saying, I am holier than thou, they thought themselves holier than any, not only very good, as good as they should be, as good as they needed to be, but better than any of their neighbours. These are a smoke in my nose (says God), such a smoke as comes not from a quick fire, which soon becomes glowing and pleasant, but from a fire of wet wood, which burns all the day, and is nothing but smoke. Note, Nothing in men is more odious and offensive to God than a proud conceit of themselves and contempt of others; for commonly those are most unholy of all that think themselves holier than any. (2.) The controversy God had with them for this. The proof against them is plain: Behold, it is written before me, Isa 65:6. It is written, to be remembered against them in time to come; for they may not perhaps be immediately reckoned with. The sins of sinners, and particularly the vainglorious boasts and scorns of hypocrites, are laid up in store with God, Deu 32:34. And what is written shall be read and proceeded upon: "I will not keep silence always, though I may keep silence long." They shall not think him altogether such a one as themselves, as sometimes they have done; but he will recompense, even recompense into their bosom. Those basely abuse religion, that honourable and sacred thing, who make their profession of it the matter of their pride, and the jealous God will reckon with them for it; the profession they boast of shall but serve to aggravate their condemnation. [1.] The iniquity of their fathers shall come against them; not but that their own sin deserved whatever judgments God brought upon them, and much heavier; and this they owned, Ezr 9:13. But God would not have wrought so great a desolation upon them if he had not therein had an eye to the sins of their fathers. Therefore in the last destruction of Jerusalem God is said to bring upon them the blood of the Old Testament martyrs, even that of Abel, Mat 23:35. God will reckon with them, not only for their fathers' idols, but for their high places, their burning incense upon the mountains and the hills, though perhaps it was to the true God only. This was blaspheming or reproaching God; it was a reflection upon the choice he had made of the place where he would record his name, and the promise he had made that there he would meet them and bless them. [2.] Their own with that shall bring ruin upon them: Your iniquities and the iniquities of your fathers together, the one aggravating the other, constitute the former work, which, though it may seem to be overlooked and forgotten, shall be measured into their bosom. God will render into the bosom, not only of his open enemies (Psa 79:12), but of his false and treacherous friends, the reproach wherewith they have reproached him.

INTRODUCTION TO ISAIAH 65 This chapter contains an answer to the prayer begun Isa 63:15, and continued in the preceding chapter; in which reasons are given by the Lord for suffering such calamities as are before mentioned to come upon the Jewish nation; particularly their rejection of the Gospel as preached by Christ and his apostles, and cleaving to the traditions of the fathers, and to their own righteousness; which disobedience and rebellion are aggravated by the Gentiles quick reception of the Gospel, as soon as preached to them, Isa 65:1 as also the idolatry of their fathers, their impurity and breach of the divine laws, Isa 65:3, as well as their own pride, hypocrisy, and self-confidence, Isa 65:5 all which being observed by the Lord was highly provoking to him; and he was determined to recompense into their bosoms their own sins, and the sins of their fathers, whose measure they filled up, Isa 65:6, nevertheless he would have a regard to a remnant among them, in whom the true grace of God would be found, and who should have a name and a place in the Gospel church state, and be preserved from the general destruction, Isa 65:8, but as for the unbelieving Jews, they should be punished with the sword, with famine, with disgrace, with distress, vexation, and a curse; when the servants of the Lord should have food, and joy, and honour, and bless themselves in the Lord, and serve him, Isa 65:11 and the chapter is concluded with promises of a new and happy state to the Jews upon their conversion in the latter day; which will be attended with much spiritual joy, with abundance of outward felicity, with great safety and security, and with the presence of God, Isa 65:17.

I am sought of them that asked not for me,.... That this is a prophecy of the calling and conversion of the Gentiles is not to be doubted, since the Apostle Paul has quoted it, and applied it to that case, Rom 10:20 and is here mentioned as an aggravation of the sin of the Jews, in rejecting Christ, when the Gentiles received him; and was the reason of their being rejected of God, and the Gospel being taken away from them, and given to another people, and of the Lord's removing his presence from the one to the other. The Gentiles are described as those that "asked not for" Christ, or after him, as the apostle supplies it; they had not asked for him, nor after him, nor anything about him; nor of him "before" this time, as the Vulgate Latin version renders it; they were without Christ, the promises and prophecies concerning him; and so had no knowledge of him, nor made any inquiry about him, who or what he was; they did not ask after his coming, or for it; did not desire it, or him, and were in no expectation of it; they asked no favour of him, nor saw any need of him, or worth in him; and yet now he was "sought of them"; or, as the apostle has it, "was made manifest unto them"; and so the Septuagint version; that is, he was manifested to them in the Gospel, and by the ministry of it; which is a revelation of him, of salvation by him, of justification by his righteousness, of peace and pardon by his blood, of atonement by his sacrifice, and of eternal life through him; and the words will bear to be rendered, "I was preached unto them": for from this word are derived others (g), which signify an expounder, and an interpretation, or exposition; and this was matter of fact, that Christ was preached to the Gentiles upon the Jews' rejection of him, which is one branch of the mystery of godliness, Ti1 3:16 and upon this he was sought of them: they sought him early and earnestly, and desired to have him and his Gospel preached to them again and again, Act 13:42 they sought after the knowledge of him, and for an interest in him, and for all grace from him, righteousness, salvation, and eternal life; and for all the supplies of grace, as all sensible sinners do; this they did as soon as he was made manifest to them by the word, and especially as soon as he was revealed in them, or made manifest in their hearts by his Spirit: I am found of them that sought me not; that had not sought him before the Gospel came to them; they sought the world, and the thing, of it, "for after all these things do the Gentiles seek"; they sought after the wisdom of the world, the vain philosophy of it; "the Greeks seek after wisdom"; and at most and best they only sought after morality and outward righteousness, but not after Christ, till he was set up in the Gospel as an ensign to them, Isa 11:10, but being preached in it, they were set a seeking after him, and "found" him in it, of whom it is full; in the doctrines, promises, and ordinances of it; in whom they found righteousness, life, and salvation, food, and plenty of it, rest, spiritual and eternal, and everlasting glory and happiness: I said, behold me, behold unto a nation that was not called by my name; which still describes the Gentiles, who formerly were not called the people of God, even those who now are, Hos 2:23, this Christ says to them in the Gospel, whose eyes he opens by his Spirit, to behold the glory of his person, the riches of his grace, his wondrous love and condescension, the abundance of blessings in him, and the complete salvation he has wrought out for sinners; and the words are repeated to show that Christ is only to be beheld, and is always to be looked unto; as well as it declares the heartiness of Christ, and his willingness that sinners should look unto him, and be saved; and all this is a proof of the preventing grace of God in the conversion of men, he is first in it; before they ask anything of him, or about him, or his Son, he manifests himself; he reveals Christ, bestows his grace, and presents them with the blessings of his goodness. R. Moses the priest, as Aben Ezra observes, interprets this of the nations of the world; and that the sense is, "even to the Gentiles that are not called by my name I am preached;'' which agrees with the apostle's sense of them; See Gill on Rom 10:20. (g) So, with the Rabbins, is "to preach"; is "a preacher"; is "a sermon"; "the name of a book of sermons"; and "an exposition"; see Buxtorf. Lex. Rab. col. 583, 584.

How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. [Isaiah 65:1] But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

For this is that nation which God of old promised to Abraham, when He declared that He would make him a father of many nations; not meaning, however, the Arabians, or Egyptians, or Idumaeans, since Ishmael became the father of a mighty nation, and so did Esau; and there is now a great multitude of Ammonites. ... And along with Abraham we shall inherit the holy land, when we shall receive the inheritance for an endless eternity, being children of Abraham through the like faith. ... Accordingly, He promises to him a nation of similar faith, God-fearing, righteous, and delighting the Father; but it is not you, "in whom is no faith." Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us and He has become manifest to those who asked not after Him. "Behold, I am God," He says, "to the nation which called not on My name."

Who then, one might say to the Jews, is he that was made manifest? For if it is the prophet, let them say just when he was hid, afterward to appear again. And what manner of prophet is this, who was not only openly made manifest from obscurity but also stretched out his hands on the cross? None surely of the righteous, save the Word of God only, who, incorporeal by nature, appeared for our sakes in the body and suffered for all.

[“I was ready to be sought by those who did not seek me.”] These words should be understood as about the Savior, who, sent by the Father’s love and coming with his own compassionate love, was revealed to all people. He became savior of those who had not made him welcome nor had invited him.

But what is said in Hebrew, namely, that “they will seek me who previously did not inquire about me,” means that those who once had no knowledge of God later sought the Lord and came to know him by means of revelation. Indeed, the Lord revealed himself to Paul at a time when he was persecuting the church of believers. He also said to Peter the apostle: “Blessed are you, Simon bar Jonah, for flesh and blood did not reveal this to you but my Father who is in heaven.” And Moses was seeking the same thing when he said to God, “If I have found favor with you, show yourself to me openly, that I may behold you.” Anticipating the opprobrium of Christ amid the greater riches of the treasures of Egypt, Moses longed for the just rewards of things to come and contemplated the invisible God with his soul, as though he could see him.

(Chapter 65, Verse 1) They asked me who did not ask before me: they found me, who did not seek me. I said, behold me, behold me to a nation that did not call upon my name. 70: I appeared to those who did not seek me: I was found by those who did not ask me. I said, behold me in a nation that did not invoke my name. In the mixed prayer of the people, in which he had said: Why have you made us stray, O Lord, from your way: you have hardened our hearts, so that we do not fear you (Isaiah 63:17)? He replied, as the Jews would have it, God the Father; as we maintain, the Lord and Savior: to such an extent am I not harsh and cruel, that I prefer the repentance of a sinner to their death: nor do I reject penitent children, who, however, have preserved the dignity of their own name, so that I even desire to save strangers (Ezek. XXXIII). For those who did not seek me, nor were able to say: Whom Moses wrote about in the Law and the prophets, we have found Jesus (John I, 45); I appeared to them, of whom the Prophet testifies elsewhere: Those to whom it has not been announced about him will hear; and those who have not heard, will understand (Isa. LII, 15). But you who meditate on the law of God day and night, you boast in vain of repentance, the works of which you do not perform. Hence the evangelists and apostles, desiring to confirm the coming of the Lord with testimonies from the Old Testament, said: 'That it might be fulfilled which was spoken by the prophet' (Matt. 1:22). The centurion did not seek the Lord, and he heard from the Lord: 'I have not found such great faith, not even in Israel' (Luke 7:9; Matt. 8:10). The Syrophoenician woman did not understand the words of the Prophets, but she is praised by the voice of the Lord: O woman, great is your faith. Regulus (John 4), who is called βασιλικὸς in Greek, which we can more correctly interpret as palatinum from the royal court, found not only healing for his son, but for the whole of his household. And what is said in Hebrew: Those who did not ask of me have sought me, is referred to the same meaning: that those who did not previously have knowledge of God, later seek the Lord, and come to know him through revelation: as happened to Paul when he persecuted the Church of the believers, he was revealed (Acts 9). And to the Apostle Peter, he said: Blessed are you, Simon Barjona: for flesh and blood has not revealed this to you, but my Father who is in heaven (Matt. XVI, 17). This was what Moses sought when he spoke to God: If I have found grace in your sight, show yourself to me manifestly, so that I may see you (Exod. XXXIII, 13). Desiring the greater riches of the treasures of Egypt, he endured the reproach of Christ, looking forward to the recompense of the future, and he contemplated the invisible God as if he could see Him with his mind. Of whom it is read in the Psalms: 'The hope of all the ends of the earth, and of those who are far away on the sea' (Psalm 64:6). And in Genesis: 'He shall be the expectation of the nations' (Genesis 49:10). And what follows: 'I said: Behold me: to a nation that did not invoke my name' (Exodus 3:14), fits that sense: 'He who is, sent me to you.' Who, being in the form of God, did not consider it robbery to be equal with God, etc. (Philippians 2); but calling all the nations of the world, he made one nation of his own name, the Christians.

They have sought me. Here the judge, namely, God, gives the sentence of the separation of the wicked from the good, in the reception of the promised salvation. And this is divided into two parts: in the first, he pronounces the sentence of separation; in the second, he determines the manner of execution: thus says the Lord (ch. 66). Concerning the first, he does two things. First, he promises a response, showing the opportunity of responding: they have sought me that before asked not for me, as if to say: thus far, you Jews have not sought after me, but idols; because you ask, I will respond. Mystically, this concerns the conversion of the gentiles: I was found by them that did not seek me (Rom 10:20). And he sets out the promise: I said: behold me, behold me, to a nation, I will respond, namely, to the Jews, or I will be turned to the converted gentiles, I to my beloved, and my beloved to me (Song 6:2).

We have here a vindication of God's dealings with the Jews, Isa 65:1, Isa 65:2. To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, Isa 65:3-5. For their horrid impieties, (recorded in writing before Jehovah), the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian, Titus, and Hadrian, when the whole Jewish polity was dissolved, and the people dispersed all over the world, Isa 65:6, Isa 65:7. Though God had rejected the Jews, and called the Gentiles, who sought him not, (Rom 9:24-26), yet a remnant from among the former shall be preserved, to whom he will in due time make good all his promises, Isa 65:8-10. Denunciation of Divine vengeance against those idolaters who set in order a table for Gad, and fill out a libation to Meni, ancient idolatries, which, from the context, and from the chronological order of the events predicted, have a plain reference to the idolatries practiced by Antichrist under the guise of Christianity, Isa 65:11, Isa 65:12. Dreadful fate which awaits these gross idolaters beautifully contrasted with the great blessedness reserved for the righteous, Isa 65:13-16. Future restoration of the posterity of Jacob, and the happy state of the world in general from that most glorious epoch, represented by the strong figure of the creation of new heavens and a new earth, wherein dwelleth righteousness, and into which no distress shall be permitted to enter, Isa 65:17-19. In this new state of things the term of human life shall be greatly protracted, and shall possess none of that uncertainty which attaches to it in "the heavens and the earth which are now." This is elegantly illustrated by the longevity of a tree; manifestly alluding to the oak or cedar of Lebanon, some individuals of which are known to have lived from seven to ten centuries, Isa 65:20-23. Beautiful figures shadowing forth the profound peace and harmony of the Church of Jesus Christ, which shall immediately follow the total overthrow of Antichrist; with a most gracious promise that the great chain of Omnipotence shall be put upon every adversary, so that none will be able any longer to hurt and destroy in all God's holy mountain, Isa 65:24, Isa 65:25. This chapter contains a defense of God's proceedings in regard to the Jews, with reference to their complaint in the chapter preceding. God is introduced declaring that he had called the Gentiles, though they had not sought him; and had rejected his own people for their refusal to attend to his repeated call; for their obstinate disobedience, their idolatrous practices, and detestable hypocrisy. That nevertheless he would not destroy them all; but would preserve a remnant, to whom he would make good his ancient promises. Severe punishments are threatened to the apostates; and great rewards are promised to the obedient in a future flourishing state of the Church. - L.

I am sought of them that asked not for me "I am made known to those that asked not for me" - נדרשתי nidrashti, εμφανης εγενομην, the Septuagint, Alexandrian, and St. Paul, Rom 10:20; who has however inverted the order of the phrases, εμφανης εγενομην, "I was made manifest, "and ευρεδην, "I was found, "from that which they have in the Septuagint. נדרשתי nidrashti means, "I am sought so as to be found." Vitringa. If this be the true meaning of the word, then שאלו shaalu, "that asked," which follows, should seem defective, the verb wanting its object: but two MSS., one of them ancient, have שאלוני shealuni, "asked me;" and another MS. שאלו לי shealu li, "asked for me;" one or other of which seems to be right. But Cocceius in Lex., and Vitringa in his translation, render נדרשתי nidrashti, by "I have answered;" and so the verb is rendered by all the ancient Versions in Eze 20:3, Eze 20:31. If this be right, the translation will be, "I have answered those that asked not." I leave this to the reader's judgment; but have followed in my translation the Septuagint and St. Paul, and the MSS. above mentioned. בקשני bikeshuni is written regularly and fully in above a hundred MSS. and in the oldest edition, בקשוני bikeshuni. - L.

GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25) I am sought--Hebrew, "I have granted access unto Me to them," &c. (so Eze 14:3, "Should I be inquired of"; Eph 2:18). found--Rom 10:20 renders this, "I was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see Joh 12:21; of the sentiment in this clause, Act 9:5. Compare as to the Gentile converts, Eph 2:12-13. Behold me-- (Isa 45:22). nation . . . not called by my name--that is, the Gentiles. God retorts in their own words (Isa 63:19) that their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Rom 9:25; Rom 1:16).

After the people have poured out their heart before Jehovah, He announces what they may expect from Him. But instead of commencing with a promise, as we might anticipate after the foregoing prayer, He begins with reproach and threatening; for although the penitential portion of the community had included the whole nation in their prayer, it was destruction, and not deliverance, which awaited one portion of the nation, and that portion was the greater one. The great mass were in that state of "sin unto death" which defies all intercession (Jo1 5:16), because they had so scornfully and obstinately resisted the grace which had been so long and so incessantly offered to them. "I was discernible to those who did not inquire, discoverable by those who did not seek me. I said, 'Here am I, here am I,' to a nation where my name was not called. I spread out my hands all the day to a refractory people, who walked in the way that was not good, after their own thoughts." The lxx (A) render Isa 65:1, "I was found by those who did not seek me, I became manifest to those who did not ask for me" (B reverses the order); and in Rom 10:20-21, Paul refers Isa 65:1 to the Gentiles, and Isa 65:2 to Israel. The former, to whom He has hitherto been strange, enter into fellowship with Him; whilst the latter, to whom He has constantly offered Himself, thrust Him away, and lose His fellowship. Luther accordingly adopts this rendering: "I shall be sought by those who did not ask for me, I shall be found by those who did not seek me. And to the heathen who did not call upon my name, I say, Here am I, here am I." Zwingli, again, observes on Isa 65:1, "This is an irresistible testimony to the adoption of the Gentiles." Calvin also follows the apostle's exposition, and observes, that "Paul argues boldly for the calling of the Gentiles on the ground of this passage, and says that Isaiah dared to proclaim and assert that the Gentiles had been called by God, because he announced a greater thing, and announced it more clearly than the reason of those times would bear." Of all the Jewish expositors, where is only one, viz., Gecatilia, who refers v. 1 to the Gentiles; and of all the Christina expositors of modern times, there is only one, viz., Hendewerk, who interprets it in this way, without having been influenced by the quotation made by Paul. Hofman, however, and Stier, feel obliged to follow the apostle's exposition, and endeavour to vindicate it. But we have no sympathy with any such untenable efforts to save the apostle's honour. In Rom 9:25-26, he also quotes Hos 2:23 and Hos 2:1 in support of the calling of the Gentiles; whereas he could not have failed to know, that it is the restoration of Israel to favour which is alluded to there. He merely appeals to Hos 2 in support of the New Testament fact of the calling of the Gentiles, so far as it is in these words of the Old Testament prophet that the fact is most adequately expressed. And according to Pe1 2:10, Peter received the same impression from Hosea's words. But with the passage before us it is very different. The apostle shows, by the way in which he applies the Scripture, how he depended in this instance upon the Septuagint translation, which was in his own hands and those of his readers also, and by which the allusion to the Gentiles is naturally suggested, even if not actually demanded. And we may also assume that the apostle himself understood the Hebrew text, with which he, the pupil of Rabban Gamaliel, was of course well acquainted, in the same sense, viz., as relating to the calling of the Gentiles, without being therefore legally bound to adopt the same interpretation. The interchange of גּוי (cf., Isa 55:5) and עם; the attribute בשׁים קרא לא, which applies to heathen, and heathen only; the possibility of interpreting Isa 65:1-2, in harmony with the context both before and after, if Isa 65:1 be taken as referring to the Gentiles, on the supposition that Jehovah is here contrasting His success with the Gentiles and His failure with Israel: all these certainly throw weight into the scale. Nevertheless they are not decisive, if we look at the Hebrew alone, apart altogether from the lxx. For nidrashtı̄ does not mean "I have become manifest;" but, regarded as the so-called niphal tolerativum (according to Eze 14:3; Eze 20:3, Eze 20:31; Eze 36:37), "I permitted myself to be explored or found out;" and consequently נמצאתי, according to Isa 55:6, "I let myself be found." And so explained, Isa 65:1 stands in a parallel relation to Isa 55:6 : Jehovah was searchable, was discoverable (cf., Zep 1:6) to those who asked no questions, and did not seek Him (ללוא = לא לאשׁר, Ges. 123, 3), i.e., He displayed to Israel the fulness of His nature and the possibility of His fellowship, although they did not bestir themselves or trouble themselves in the least about Him - a view which is confirmed by the fact that Isa 65:1 merely refers to offers made to them, and not to results of any kind. Israel, however, is called בשׁמי אל־קרא גוי, not as a nation that was not called by Jehovah's name (which would be expressed by נקרא, Isa 43:7; cf., מקראי, κλητός μου, Isa 48:12), but as a nation where (supply 'ăsher) Jehovah's name was not invoked (lxx "who called not upon my name"), and therefore as a thoroughly heathenish nation; for which reason we have gōi (lxx ἔθνος) here, and not ‛am (lxx λαός). Israel was estranged from Him, just like the heathen; but He still turned towards them with infinite patience, and (as is added in Isa 65:2) with ever open arms of love. He spread out His hands (as a man does to draw another towards him to embrace him) all the day (i.e., continually, cf., Isa 28:24) towards an obstinate people, who walked in the way that was not good (cf., Psa 36:5; Pro 16:29; here with the article, which could not be repeated with the adjective, because of the לא), behind their own thoughts. That which led them, and which they followed, was not the will of God, but selfish views and purposes, according to their won hearts' lusts; and yet Jehovah did not let them alone, but they were the constant thought and object of His love, which was ever seeking, alluring, and longing for their salvation.