Exegetical and Hermeneutical Commentary of Romans 10:20
But Isaiah 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.
20. But Esaias is very bold ] Moses had not specified how the heathen should be the cause of jealousy and anger to Israel. But Isaiah says, in so many words, that they shall find and know God, and so become His people.
I was found, &c.] Isa 65:1; almost verbatim with LXX., but the two clauses are inverted; perhaps to emphasize the decisive word “I was found.” The Heb. is rendered by Kay, “I have let myself be enquired of by them that asked not; I have let myself be found of them that sought me not.” The rest of the verse in Isaiah is conclusive for the reference to the Gentiles. The past tenses both in the Heb. and Gr. refer to the Divine view of the whole experience of Gentiles and Israel as regards the message of mercy.
Fuente: The Cambridge Bible for Schools and Colleges
But Esaias – Isa 65:1-2.
Is very bold – Expresses the doctrine openly, boldly, without any reserve. The word apotolmao means to dare, to be venturesome, to be bold. It means here that however unpopular the doctrine might be, or however dangerous it was to avow that the Jews were extremely wicked, and that God for their wickedness would cast them off, yet that Isaiah had long since done it. This was the point which Paul was establishing; and against this, the objection was urged, and all the Jewish prejudices excited. This is the reason why he so much insists on it, and is so anxious to defend every part by the writings of acknowledged authority among the Jews – the Old Testament. The quotation is made from the Septuagint, with only a slight change in the order of the phrases. The meaning is, that God was found, or the true knowledge of him was obtained, by those who had not sought after him; that is, by the Gentiles, who had worshipped idols, and who had not sought for the true God. This does not mean that we are to expect to find God if we do not seek for him; or that in fact any become Christians who do not seek for it, and make an effort. The contrary is abundantly taught in the Scriptures; Heb 11:6; 1Ch 28:8-9; Mat 6:33; Mat 7:7; Luk 11:9. But it means that the Gentiles, whose characteristic was not that they sought God, would have the gospel sent to them, and would embrace it. The phrase, I was found, in the past tense here, is in the present in the Hebrew, intimating that the time would come when God would say this of himself; that is, that the time would come when the Gentiles would be brought to the knowledge of the true God. This doctrine was one which Isaiah had constantly in his eye, and which he did not fear to bring openly before the Jews.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. But Esaias (the Greek orthography for Isaiah) is very bold] Speaks out in the fullest manner and plainest language, Isa 65:1, notwithstanding the danger to which such a declaration exposed him, among a crooked, perverse, and dangerous people: I was found of them that sought me not; I put my salvation in the way of those (the Gentiles) who were not seeking for it, and knew nothing of it: thus, the Gentiles which followed not after righteousness have attained to the law of righteousness, Ro 9:30, and they have found that redemption which the Jews have rejected.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Esaias is very bold; i.e. he speaks more boldly concerning the calling of the Gentiles, and the casting off the Jews. He used a holy freedom, though it cost him dear; Jerome saith, he was sawn asunder with a wooden saw. This is a commendable property in a preacher: see Act 4:13; 28:31.
And saith: viz. in Isa 65:1. The apostle in this citation differs in some words, both from the Hebrew text and the Seventy, as may appear to him that will compare them together.
I was found of them that sought me not; compare this with Rom 9:30, and see the notes there.
I was made manifest unto them that asked not after me; compare this with Eph 2:2. The advantage and advancement of the Gentiles was altogether of free grace, and an effect of Gods free election.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. But Esaias is very bold, andsaiththat is, is still plainer, and goes even the length ofsaying.
I was found of them thatsought me notuntil I sought them.
I was made“became”
manifest unto them that askednot after meuntil the invitation from Me came to them. Thatthe calling of the Gentiles was meant by these words of the prophet(Isa 65:1) is manifest fromwhat immediately follows, “I said, Behold Me, behold Me, unto anation that was not called by My name.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But Esaias is very bold, and saith,…. The apostle here produces another testimony in proof of this, that the Israelites must needs have some knowledge of this truth, the calling of the Gentiles; since a famous prophet of theirs, Isaiah, also spake out with great freedom; he did not mince the matter, or cover it with dark sayings, but with all plainness and perspicuity, and with great courage and intrepidity declared it; though he knew he run the risk, not only of his fame and credit among the Jews, but of his life also, for so doing: the citation is made from Isa 65:1.
I was found of them that sought me not, I was made manifest unto them that asked not after me; here also the Gentiles are meant by “them that sought me not, and asked not after me”; the Messiah; and so R. Moses the priest says n, that these words are to be understood, , “concerning the nations of the world”. The common people among them sought after the things of the world; their philosophers sought after the wisdom of it; and the more devout and religious among them sought the observance of superstitious rites and ceremonies, and, at best and most, a little morality and external righteousness; but none sought after Christ, for they knew nothing of him, and therefore did not so much as ask after him; they did not ask counsel of him, nor ask concerning him, nor ask for him; not for his coming into the world, as the Jews did, nor for the preaching of the Gospel among them, for it came among them unasked for, unexpected, and undesired, as well as undeserved by them, nor for any blessing of his; and yet such was his grace and goodness, that he was “found” of these persons, in the preaching of the Gospel; which by his kind providence was brought among them, and they were brought under the hearing of it; and by the Spirit of God directed to him in it, in whom they found life, peace, pardon, righteousness, food, and rest, and every valuable blessing; a pearl of great price they found, a finding which can never be lost: he is also said to be “made manifest” unto them, not in the flesh, but in the ministry of the word; in which his person, blood, righteousness, and sacrifice, are evidently set forth, and clearly manifested; and besides the outward manifestation of Christ to them by the Gospel, they had no internal revelation of him in their hearts by his Spirit, setting forth to them his grace and fulness, and showing them their interest therein: from this prophecy, also, the Jews could not but have some knowledge of this mystery of grace.
n In Aben Ezra in Isa. lxv. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Is very bold (). Present active indicative of , old word, to assume boldness (, off) and only here in N.T. Isaiah “breaks out boldly” (Gifford). Paul cites Isa 65:1 in support of his own courage against the prejudice of the Jews. See 9:30-33 for illustration of this point.
I was found (). First aorist passive indicative of .
Fuente: Robertson’s Word Pictures in the New Testament
Is very bold [] . Only here in the New Testament. Plato, “Laws,” 701, uses it of liberty as too presumptuous [] . The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself : The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by qarjrJew. See 2Co 5:6, 8; 2Co 7:16; 2Co 10:2, note.
Saith. Isa 65:1. Following the Septuagint, with the inversion of the first two clauses. Hebrew : “I have offered to give answers to those who asked not. I have put myself in the way of those who sought me not. I have spread out my hand all the day to a refractory people.” The idea in the Hebrew is, “I have endeavored to be sought and found.” Compare the clause omitted in Paul ‘s quotation : “I have said ‘Here am I’ to a people who did not call upon my name.”
Fuente: Vincent’s Word Studies in the New Testament
1) “But Esaias is very bold and says”, (Isaias de opotolma kai legei) “But Isaias is very or quite bold and says”; Note the high regard Paul had for the integrity of Isaiah’s writing, as authentic, trustworthy, correct and inspired. And what Isaiah said concerning Israel and Gentile nations, he boldly said, not timidly, indicating that he was sustained by Divine power.
2) I was found of them that sought me not;” (eurethen tois eme me zetousin) “I was found by those who were not seeking me;” God takes the initiative in seeking men before men seek Him, as he did Adam and Even in Eden, Genesis 3; Isa 65:1; God called; the nations heard, found, and obeyed God’s call to repentance and obedience, Isa 42:6-7; Act 26:15-20; Act 3:19; Act 10:43; Act 17:30-31.
3) I was manifest,” (emphanes egenomen) “I became manifest;- to those who once sat in darkness, great darkness, Mat 4:13-19; Joh 1:1-14.
4) “Unto them that asked not after me,” (tois eme me eperotosin) “To those not inquiring or making inquiry for me”; certainly the Gentile nations or the 4th Gentile World Empire was not seeking after or asking for the Redeemer when he came. God’s love was manifest in Christ and in his irrevocable covenant with Adam to send the Savior, since which time men have been commanded to hear him, Luk 14:35; Heb 1:1-3; Joh 3:16; Joh 8:24; Joh 5:24.
Fuente: Garner-Howes Baptist Commentary
20. But Isaiah is bold, and says, etc. As this prophecy is somewhat clearer, that he might excite greater attention he says that it was expressed with great confidence; as though he had said, — “The Prophet did not speak in a figurative language, or with hesitation, but had in plain and clear words declared the calling of the Gentiles.” But the things which Paul has here separated, by interposing a few words, are found connected together in the prophet Isa 65:1, where the Lord declares, that the time would come when he should turn his favor to the Gentiles; and he immediately subjoins this reason, — that he was wearied with the perverseness of Israel, which, through very long continuance, had become intolerable to him. He then speaks thus, — “They who inquired not of me before, and neglected my name, have now sought me, (the perfect tense for the future to denote the certainty of the prophecy.) (336)
I know that this whole passage is changed by some Rabbins, as though God promised that he would cause that the Jews should repent of their defection: but nothing is more clear than that he speaks of aliens; for it follows in the same context, — “I have said, Behold I come to a people, on whom my name is not called.” Without doubt, then, the Prophet declares it as what would take place, that those who were before aliens would be received by a new adoption unto the family of God. It is then the calling of the Gentiles; and in which appears a general representation of the calling of all the faithful; for there is no one who anticipates the Lord; but we are all, without exception, delivered by his free mercy from the deepest abyss of death, when there is no knowledge of him, no desire of serving him, in a word, no conviction of his truth.
(336) Isa 65:1. The two sentences are reversed; the Septuagint and the Hebrew are the same. The reason for changing the order does not appear; but it may be observed, that it is an instance common in Hebrew, where essentially the same idea is expressed in two successive lines, so that it is immaterial which of them is put first. — Ed.
Fuente: Calvin’s Complete Commentary
(20) Is very bold.Comes forward and tells them the naked truth.
I was found.The original of the quotation referred to the apostate Israel; St. Paul here applies it to the Gentiles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Very bold Is still more explicit.
Sought me not Compare the followed not after of verse Rom 9:30. The Gospel was now being carried to the Gentiles before they were aware of its existence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Isaiah is very bold, and says, “I was found of those who did not seek me, I became manifest to those who did not ask of me.” But as to Israel he says, “All the day long did I spread out my hands to a disobedient and gainsaying people.” ’
Paul then summarises the situation as described above by two authoritative Scripture statements (seen as providing Scriptural authority because they are introduced by ‘Isaiah — says’). The first declares that those who found God (the believing Jews, who were mainly from the despised element of Israel, together with the Gentiles) would not be those who sought Him (that is, the unbelieving Jews who prided themselves on seeking God), and that those who had God made manifest (openly shown) to them would be those who did not ask anything of Him (thus not the unbelieving Jews who asked for and expected a great deal).
The second is specifically referred to Israel and declares that God has long been holding out His hand ‘to a disobedient and gainsaying people’, in other words to the unbelieving Jews. The response of Israel to God’s compassion and mercy was that the Jews continued in opposition to Him, being both disobedient (they did not have the obedience of faith – Rom 1:5), and obstinate (constantly speaking against Him). So we have in this verse both a manifestation of the grace of God in holding out His hands to an unbelieving people, and a description of the meanness of spirit that causes them to reject Him. Israel is seen to be without excuse and therefore as awaiting the judgment of God.
(The fact that Paul here deals with believing Jews and Gentiles in Rom 10:20, and then with unbelieving Jews in Rom 10:21, confirms the idea that the two questions in Rom 10:18-19 do the same, as we have suggested there).
Note: Which Verses In Rom 10:14-21 Refer To The Gentiles And Believing Jews And Which To Unbelieving Jews?
We have expounded our own view of these verses, but there is in fact much dispute on this question. Some see almost the whole argument as written to condemn the Jews for rejecting the Messiah. The word went out to them through God’s messengers (14-15). They had heard but they did not listen (Rom 10:16). The word went out to every nation under Heaven (Rom 10:18), where there were patently Jews (Act 2:5). But the Jews still did not respond, even though they knew what God had promised (Rom 10:19). Thus even when the message was responded to by others, they were still disobedient and mulish in their response to God’s gracious appeal (Rom 10:20-21).
Others argue, although not always agreeing in the details, for a division of the verses between unbelieving Jew on the one hand, and believing Jews and Gentiles on the other, in the latter case with believing Jews being included, for while they were now not being converted in large numbers in the way that they had been at the beginning, Jews were certainly still being converted, especially in the wider world. As will be noted we have argued this second position, and our view is based mainly on the context. We consider that the first suggestion both ignores the context in the previous verses, and ignores the clear markers that Paul puts down in referring to Israel only in Rom 10:19; Rom 10:21. For in Rom 10:11-13 it is made crystal clear that both believing Jews and Gentiles come within the sphere of God’s mercy, so that ‘whoever calls on the Name of the Lord (YHWH) will be saved’. In other words the message is to go out to all. Unless, therefore, it was indicated otherwise we would expect what follows in Rom 10:14-15, describing the going out of the message, equally to apply to all. This makes Rom 10:14-15 refer to both open-minded Jews and Gentiles.
Furthermore in Rom 10:20-21 it is equally clear that Rom 10:20 applies to the Gentiles, and possibly also to the not so orthodox Jews, such as those who were despised by the Priests and the Scribes (whom Jesus was delighted to reach). On the other hand, Rom 10:21 clearly refers to the unbelieving Jews. And this is made crystal clear by the words, ‘but as to Israel’ in Rom 10:21.
Following on from this we can see a pattern emerging, with Paul first dealing with the question of Gentiles and believing Jews, and then dealing with the question of unbelieving Jews. But can this be applied to intervening verses? As we have seen Rom 10:14-15 have in mind those who heard and believed. In Rom 10:16 we have reference to those who did not believe, therefore having the unbelieving Jews in mind. In Rom 10:19 we are asked ‘did Israel not hear?’ Thus that verse clearly refers to the Jews. Comparison with the way that Rom 10:20-21 are divided between Gentiles on the one hand and Jews on the other, and that by a reference to Israel in Rom 10:21, might then suggest that the same applies to Rom 10:18-19, with Rom 10:18 referring to believing Gentiles and believing Jews, and Rom 10:19, with its clear reference to ‘Israel’, referring to unbelieving Jews. We would then have the following pattern:
Rom 10:14-15 refer to believing Gentiles and believing Jews, Rom 10:16 refers to unbelieving Jews (those who have not believed the report).
Rom 10:18 refers to believing Gentiles and Jews, whilst Rom 10:19 refers to unbelieving Jews.
Rom 10:20 refers to believing Gentiles and Jews, whilst Rom 10:21 refers to unbelieving Jews.
This pattern brings order out of uncertainty, and as we have seen in the exegesis there are good grounds for seeing these designations as being correct.
End of note.
So Paul has once again emphasised that the fact that the Good news has gone out to the Gentiles and has been accepted, has been prophesied in Scripture, whilst the failure of the majority of Israel to respond to their Messiah and find salvation through Him, due to their unbelief, has also been clearly prophesied in Scripture, thus demonstrating that the failure of the Jews to repent was not something that brought the Scriptures into question (Rom 9:6), but rather wholly confirmed them.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 10:20-21 . ] marking the transition to another prophet, as at Rom 9:27 .
. ] is emboldened and says . The latter is the immediate consequence of the former; hence here not a Hebraizing mode of expression for the adverbial notion ( he freely speaks out ), but . is absolute (Hom. Il . x. 232, xii. 51, et al ). Comp. Winer, p. 437 f. [E. T. 588 f.]; Buttmann, p. 249; and see Maetzner, ad Antiph . p. 173; Hom. Il . i. 92: .
] , Theophylact. Yet the prophet of bold speech is represented as present , as previously Moses in . The citation is Isa 65:1 , freely from the LXX., and with undesigned transposition of the two parallel clauses. According to its historical sense, the passage refers to the Jews who had become apostate from God through immorality and idolatry, on whose behalf the prophet has just begged for grace, to which entreaty Jehovah begins His answer by reminding them how He had given Himself to be found, and revealed Himself with prevenient undeserved kindness to the faithless people. But in the apostate Israel, which was in fact sunk into an idolatrous condition (see esp. Isa 64:6 ; Isa 65:3 ff.), and in the relation to it which Jehovah here affirms of Himself, Paul sees a typical representation of the Gentile world , which (as , Eph 2:12 ) did not concern itself about God, but to which God has given Himself to be found, and (epexegetic parallel) to be recognised in His self-revelation (through the gospel). The Gentiles have accepted this prevenient divine compassion, but Israel in its obstinate apostasy has resisted it; hence Paul continues in Rom 10:21 with . The latter clearly indicates that Paul really found in Rom 10:20 the prophetic reference to the Gentile world (of which Israel is the opposite); and not, as Hofmann with strict adherence to the historical sense of the original supposes, the fruitlessness of the divine long-suffering towards Israel , which justifies God’s dealing if He now rests not until He has requited its disobedience . According to this interpretation, would have been already said in Rom 10:20 , against which view Rom 10:21 testifies.
] not: “I have allowed myself to be found” (Reiche and others), but: I have been found . On the sense, comp. Act 17:27 ; and on the connection of . and . ., Wis 1:1 f. The aorists are, in the sense of the apostle, to be understood of that which has taken place in the Christian present.
.] who inquired not of me , namely, respecting revelation; comp. Eze 20:1 ; Dem. 1072. 12.
Rom 10:21 . ] not adversus (Erasmus, Beza, Calvin, Piscator, Toletus, Grotius, Cramer, Koppe), since in itself without a more special indication of the text which would yield the hostile sense it denotes only the simple placing in contrast. Hence, either: in reference to Israel (Estius, Wolf, Ch. Schmidt, and others, including Tholuck, de Wette, Fritzsche, Philippi), like Heb 1:7-8 , Luk 12:41 ; Luk 20:19 ; or, “ in the case of Israel He declares” (Kllner, Rckert, Ewald, and others, following Luther and Vulg.). The former view, which is adopted also by van Hengel, is to be preferred for this reason , that introduces a contrast, not with those to whom the previous passage was directed , but with those to whom it refers in respect of its figurative application.
] Isaiah, namely. That he speaks in the name of God, is understood of itself.
.] the whole day , like Rom 8:36 . Expresses the unremitting nature of the love.
. . ] present participle, denoting the continuance of the conduct. . is not to be explained, with Grotius, Reiche, Fritzsche, van Hengel, and most, as to be refractory , which it does not mean, but to contradict . The Jews although God stretched out His saving hands towards them from early morning till evening (comp. Pro 1:24 ) are disobedient, and say: We will not! Comp. Mat 23:37 ; Tit 2:9 ; 3Ma 2:28 ; Lucian. D. M . xxx. 3; and see on Joh 19:12 . Also in Achilles Tatius, 5:27 (in opposition to Kypke and Fritzsche), is conceived as contradiction; as also , Heb 12:3 . Note how opposed the passage is to absolute predestination, and particularly to the Calvinistic “voluntas beneplaciti et signi .”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1892
CHRIST MADE KNOWN TO THE GENTILES
Rom 10:20-21. 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. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gain-saying people.
IT is scarcely to be conceived to what a degree prejudice will close both the eyes and ears of men against the plainest truths. Nothing could be plainer than the avowed purpose and determination of God to cast off the Jews in the event of their continued impenitence, and to admit the Gentiles to a participation of those privileges of which the Jews in the first instance had the exclusive enjoyment. Moses had declared it in the most direct terms; that God would provoke the Jews to jealousy by those who were not a people, and by a foolish nation he would anger them: the plain import of which was, that he would transfer his favours to the Gentiles, in case the Jews should continue to abuse them. But Isaiah, as my text expresses it, was very bold; affirming in a way of prophetical anticipation, that God was already found of the Gentiles, to whom his Gospel, so long slighted by the Jews, was now proclaimed [Note: See Isa 65:1-2.]. Yet strong as these assertions were, the Jews could not for a moment admit the idea, that the Gentiles should be admitted to a participation of their privileges. But St. Paul assures them, that so it had been determined many centuries before, and, in fact, that so it had been done.
In discoursing on the predictions here cited, we shall consider them,
I.
As prophecies fulfilled
In them we see,
1.
Gods promise to the Gentiles
[The Gentiles are here plainly designated. They sought not God, nor asked after him at all: they were altogether ignorant of God, and unconcerned about him. They did not regard the notices of him which were visible in all the works of his hands. They were contented to live without him in the world; and so far did they put him from them, that he was not in all their thoughts.
Yet to these was God now made known in the person of his Son: the glad tidings of salvation had been proclaimed to them; the Holy Spirit had been poured out upon them; and Christ, in all his fulness, and in all his glory, had been revealed in their hearts. God had now been found of them, not as a Creator merely, but as a Saviour; a Father, a Friend, a Portion, an everlasting great Reward. Though they had been in darkness and the shadow of death during all the time that God had made himself known to the Jews, yet at last the light had risen upon them, and Gods glory was seen upon them. As soon as they heard him, they obeyed his call; and within a few years from the publication of the Gospel to them, such multitudes became obedient to the faith, that they filled, as it were, every part of the Roman empire; so gloriously was the prediction fulfilled in the eyes of the whole world.]
2.
His complaint of the Jews
[For two thousand years had the Jews been the Lords peculiar people, the sole depositories of his revealed will, the only visible monuments of his saving grace. During all this time had God stretched out his hands to them with more than parental tenderness and affection, intreating them to accept his overtures of mercy, and urging them not to put away from them the blessings which he of his own sovereign love had prepared for them. He had assured them, that in and through their Messiah they should possess all the blessings both of grace and glory. He had spared no pains to draw them to himself. He had wrought such miracles for them as had never been wrought for any other people from the foundation of the world. He had loaded them with benefits without number, given them his statutes, his ordinances, his Sabbaths, and sent from time to time his prophets to instruct and warn them. In short, every thing that could be done for his vineyard, he had done in it.
But how had they requited all this unbounded love? Had they turned to him? had they loved, and served, and glorified him? No: from the beginning they had been a disobedient and gainsaying people. Hear how God complains of them by the Prophet Jeremiah [Note: Jer 35:13; Jer 35:15.] But the most perfect contrast between his tenderness towards them and their obstinacy will be found in their treatment of Hezekiahs messengers, when he sent them through the whole land to entreat and importune them to return to God [Note: 2Ch 30:6-9.] (Mark the extreme tenderness with which God here stretches out his hands to them.) And how did they receive these gracious communications? Hear, O heavens, and be astonished, O earth! they laughed the messengers to scorn, and mocked them. Thus did they also in the days of Christ and his Apostles; they were always disobedient, always gainsaying and opposing every thing that was said or done for their welfare; till at last, by their contradictions and blasphemies, they constrained the Apostle Paul to turn from them, and to execute without any further reserve the commission he had received to preach the Gospel to the Gentiles [Note: Act 13:44-47.] With what a different spirit the Gentiles received these tidings was immediately made manifest: they heard the Apostle with gladness, and glorified the word of the Lord: and as many of them as were ordained to eternal life, believed [Note: Act 13:48.].
Thus, in reference both to Jews and Gentiles, was this prophecy clearly and undeniably fulfilled.]
But it will be proper to view these prophecies,
II.
As events yet daily accomplishing
Verily God is yet found of those who sought him not
[We speak not now of mens conduct after they have received the grace of God; for no man who has been made partaker of Gods grace can possibly neglect to seek him. But the question is, Whence arose their good desires? were they of themselves, or of God? Let this be answered from our Liturgy: O God, from whom all holy desires, all good counsels, and all just works do proceed. Yes, it is God, who of his own good pleasure gives us both to will and to do; or, as our article expresses it, who worketh in us, that we may have a good will, and worketh with us when we have that good will. And here we will appeal to every humble mind, to every one that has found the Saviour in truth; What was your state when God first stirred you up to seek him? Were you not careless and unconcerned, or, at least, resting in a mere form of godliness, without any experience of its power? Did you apprehend him, before he apprehended you? Did you love him, before he loved you? Did you choose him, before he chose you? A proud Pharisee may arrogate to himself the glory, and say, that he made himself to differ: but so will not any one who is really taught of God. The true Christian will say with Paul, It was not I, but the grace of God that was with me. Wherever there is one really united to Christ by faith, and washed in his blood, and renewed by his Spirit, there is one who will say from his inmost soul, By the grace of God I am what I am.]
On the other hand, thousands who are sought by God with all imaginable tenderness, yet continue in a state of wilful and obstinate disobedience
[This is the case with the generality of those who bear the name of Christ. God comes to them by his providence, his word, his Spirit, and seeks to turn them to himself: but they pull away the shoulder, and refuse to hear the voice of the charmer, charm he never so wisely. For how many years has God been striving with some amongst us, who yet continue alienated from the life of God through the blindness and hardness of their hearts! Think, in what diversified ways he has dealt with us, in order that he might fulfil in us his good pleasure, and accomplish in us the rich purposes of his grace! From the first moment that reason began to expand and operate, he began also to work upon our consciences, and to draw us by the influences of his Spirit. Say, ye who are now in the vigour of youth, or grown to mans estate, whether ye cannot call to remembrance many interpositions of the Deity, when he sought to stop you in your career of sin, and to bring you to repentance? And ye who are advanced in life, say, whether every year that has been added to your lives has not brought with it much additional ground for Gods indignation against you! Behold then, the conduct of the Jews is realized and renewed in us: and the Lord Jesus Christ has reason to repeat over us the complaint once poured forth over the disobedient Jews, O Jerusalem, Jerusalem, how often would I have gathered you, even as a hen gathereth her chickens under her wings! but ye would not. Yes, at the day of judgment shall this be our condemnation, I would; but ye would not.]
There is yet a further point of view in which these prophecies may be considered; namely,
III.
As truths illustrative of the whole economy of salvation
The Gospel is altogether a dispensation of grace
[This is its most distinguishing feature: it is a plan devised and ordained of God for the displaying of the exceeding riches of his grace. Every thing that God has bestowed upon fallen man in relation to it, has been unsought, and unsolicited. We may see the whole exemplified in our first parent Adam. When he fell, did he cry to God for mercy? Did he ask for a Saviour? Did he implore such measures of grace as might restore him to the Divine image? No: instead of seeking after God, or even asking of God whether there were any possibility of ever being restored to his favour, he fled from God, and hid himself; and, when called forth from his hiding-place, he cast the blame of his transgression on God himself. This shews us what every man by nature does, and would continue to do, if God, of his own grace and mercy, did not infuse into his mind a better disposition. Man in his fallen state is dead, dead in trespasses and sins: he is like the dry bones in Ezekiels vision, till God breathes upon him, and bids him live. Nay, he would revert to that state again, if God did not uphold him every moment. In vain would be all his past experience of redeeming love, if Christ, in whom his life is hid, were not constantly to impart more grace to him, and grace sufficient for his multiplied necessities.
Brethren, it is to this state of conscious and willing dependence upon the Lord Jesus Christ that we wish you to be brought: this is what the Apostle calls living by faith on the Son of God. This alone answers the end of the Gospel dispensation: this alone honours God, or can bring solid peace into the soul. We pray you to seek this spirit of faith, and to abound in it more and more To the Lord Jesus Christ must you give glory from first to last: it was He who opened your heart, as he did Lydias of old, to attend to the concerns of your souls; and He, who was the Author of your faith, must also be the Finisher. Regard him in this view; and live upon him in this view; and give him glory in this view: and the more grateful your acknowledgments to him, the more abundant will be his communications to you, both in time and in eternity.]
But those who partake not of this grace have themselves only to blame
[God willeth not the death of any sinner, but rather that he come to repentance and live. He even condescends for our encouragement, to declare this upon oath: As I live, saith the Lord God, I have no pleasure in the death of a sinner, but rather that he turn from his wickedness and live. And then he further confirms this by the kindest and most affectionate entreaties; Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Let no man think to excuse himself by saying, If God give me not his grace, how can I help myself? For God offers his grace to every man freely: Ho! every one that thirsteth, come to the waters; come, buy wine and milk, without money and without price! Our blessed Lord gave a similar invitation; If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water. In like manner, in the book of Revelation it is written, The Spirit and the Bride say, Come: and whosoever will, let him come and take of the water of life freely. What will ye say after such invitations as these? Will ye say, We cannot? If ye do, we will tell you, beforehand, our blessed Lords reply, Ye will not come unto me, that ye may have life.
You are to seek him: and then he will be found of you, Seek, and ye shall find, is a rule to you, though it is not to God. He may dispense his blessings to whomsoever he will, and under whatever circumstances: but you must seek his blessings; and, if you seek them not, you must abide the consequences. What those consequences will be, ye may judge from the Jews. Has not God punished them at last? Go to Shiloh, and see what he did to them there: go to Juda, and see how his anger has burned against them there: look at them in every quarter of the globe; and know, that, as he has scattered them, so will he fulfil his threatenings upon you: and when he shall say, Bring hither those mine enemies, and slay then) before me, ye will be silent, not having a word to say in arrest of judgment. Be prevailed on then to seek his face, yea, to seek him with your whole hearts. Take encouragement from the patience he has already exercised towards you, and account his long-suffering to be salvation. Be assured, that at this moment he waiteth to be gracious unto you; and that if you will only be content to go on your way weeping, bearing precious seed, ye shall doubtless come again with rejoicing, bringing your sheaves with you, even an everlasting harvest of felicity and glory.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
20 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.
Ver. 20. Is very bold ] So that for his boldness he was sawn asunder, saith Jerome.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] But (even more than this: there is stronger testimony yet) Esaias is very bold and says (i.e. as we say, ‘dares to say,’ ‘ ventures to speak thus plainly .’ Thol. compares schin. de Falsa Leg. c. 45: . ), I was found (so LXX, the Heb. is , ‘I was sought:’ but apparently in the sense of Eze 14:3 ; Eze 20:3 , ‘enquired of:’ which amounts to . In Eze 14 the LXX render it and so Stier here, Ich gebe Antwort ) by (or among) those who sought me not, I became manifest to those who asked not after me . The clauses are inverted in order from the LXX.
De Wette and other modern Commentators have maintained that Isa 65:1 is spoken of the Jews, and not of the Gentiles; their main argument for this view being the connexion of Isaiah 64-65 But even granting this connexion, it does not follow that God is not speaking in reproach to Israel in ch. Isa 65:1 , and reminding them prophetically, that while they, His own rebellious people, provoke Him to anger, the Gentiles which never sought Him have found Him. The whole passage is thoroughly gone into and its true meaning satisfactorily shewn, in Stier’s valuable work, “ Tesaias, nicht Pseudo-Tesaias ,” pp. 797 ff., who remarks that ‘ the nation which was not called by my Name ,’ in Isa 65:1 , can only primarily mean the Gentiles.
Fuente: Henry Alford’s Greek Testament
very bold. Greek. apotolmao. Only here.
manifest. Greek. emphanes. Only here and Act 10:40.
asked. See Act 5:27. Quoted from Isa 65:1.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] But (even more than this: there is stronger testimony yet) Esaias is very bold and says (i.e. as we say, dares to say, ventures to speak thus plainly. Thol. compares schin. de Falsa Leg. c. 45: . ), I was found (so LXX, the Heb. is , I was sought: but apparently in the sense of Eze 14:3; Eze 20:3, enquired of: which amounts to . In Ezekiel 14 the LXX render it -and so Stier here, Ich gebe Antwort ) by (or among) those who sought me not, I became manifest to those who asked not after me. The clauses are inverted in order from the LXX.
De Wette and other modern Commentators have maintained that Isa 65:1 is spoken of the Jews, and not of the Gentiles; their main argument for this view being the connexion of Isaiah 64-65 But even granting this connexion, it does not follow that God is not speaking in reproach to Israel in ch. Isa 65:1, and reminding them prophetically, that while they, His own rebellious people, provoke Him to anger, the Gentiles which never sought Him have found Him. The whole passage is thoroughly gone into and its true meaning satisfactorily shewn, in Stiers valuable work, Tesaias, nicht Pseudo-Tesaias, pp. 797 ff., who remarks that the nation which was not called by my Name, in Isa 65:1, can only primarily mean the Gentiles.
Fuente: The Greek Testament
Rom 10:20. ) What Moses had merely hinted at, Isaiah boldly and openly proclaims.-, I was found) I was ready at hand for, Isa 65:1, LXX., , , I was made manifest to them that sought Me not, I was found by them who asked not after Me.
Fuente: Gnomon of the New Testament
Rom 10:20
Rom 10:20
And Isaiah is very bold, and saith, I was found of them that sought me not; I became manifest unto them that asked not of me.-After the manner of prophecy, Isaiah speaks of things future as though they had already taken place. [The idolatrous Gentiles, who, being wholly occupied with the worship of their idols, never once thought of inquiring after or worshiping the true God. Nevertheless, to them, while in this state, God, by the preaching of the gospel, made himself known and offered himself as the object of their worship, and they gladly responded. They broke their idols, burned their books, surrendered to the authority of Christ, and began to walk in newness of life.]
Fuente: Old and New Testaments Restoration Commentary
very bold: Pro 28:1, Isa 58:1, Eph 6:19, Eph 6:20
I was found: Rom 9:30, Isa 65:1, Isa 65:2
I was made: Isa 49:6, Isa 52:15, Isa 55:4, Isa 55:5, Mat 20:16, Mat 22:9, Mat 22:10, Luk 14:23, 1Jo 4:19
Reciprocal: 2Ch 15:4 – found of them Jer 29:14 – I will be Mic 5:7 – tarrieth Mar 12:9 – and will Luk 15:5 – when Joh 4:26 – I that Joh 9:35 – and when Joh 12:38 – Esaias Act 9:6 – Arise Act 13:46 – waxed Act 18:10 – for 2Co 10:1 – bold
Fuente: The Treasury of Scripture Knowledge
:20
Rom 10:20. Very bold means his language is very strong, sounding almost like a disagreement, such as a man finding something that he was not looking for. This, of course, has the same meaning as chapter 9:30.
Fuente: Combined Bible Commentary
Rom 10:20. But (introducing another prophet) Isaiah is very bold and saith. But Isaiah even ventures to say (Lange), or, he is emboldened, and hence he says.
I was found of them, etc. Isa 65:1 is here cited, with transposed clauses; otherwise quite closely after the LXX., which changes I was sought (Hebrew) into I was found, but quite in accordance with the original prophecy. That Paul understood the original prophecy as referring to the Gentiles must be maintained by all who admit his logical acuteness, and of course by those who accept his authority as an inspired Apostle. But many apply the words of Isaiah to the Jews, a view which is opposed by the rest of the verse (Isa 65:1 : I said, behold me, behold me, unto a nation that was not called by my name), since the privilege of being called by the name of Jehovah was ever cherished by the ancient Jews and the word nation is that used of Gentiles.
Fuente: A Popular Commentary on the New Testament
Vv. 20, 21. 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. But to Israel he saith, All the day long I have stretched forth my hands unto a disobedient and gainsaying people.: he declares without mincing matters. The passage quoted is Isa 65:1. Most modern crities apply this saying of Isaiah to the Jews who did not seek the Lord, while Paul applies it to the Gentiles. Hofmann, while starting from the prevailing explanation, seeks to justify Paul’s quotation; but without success. Meyer acknowledges the difference between the two interpretations, Paul’s and that of modern exegesis. But, he says, Paul saw in unbelieving Israel a type of the Gentile world. This solution is impossible; for, as we shall see, Isaiah distinctly contrasts those of whom he is speaking in Rom 10:1 with unbelieving Israel, Rom 10:2. We think that the simple and unbiassed study of the passage from Isaiah leads irresistibly to the conclusion that the prophet really meant to speak in Rom 10:1 of the Gentiles reaching salvation notwithstanding their ignorance, and to contrast them with the Jews in their obstinate rebellion against God, who had long revealed Himself to them, Rom 10:2. In fact1. The term go expressly distinguishes as Gentiles those to whom Rom 10:1 refers, as the term am (the people), in Rom 10:2, positively describes Israel. 2. This contrast is the more certain that the prophet adds to the term go, the nation, the commentary: (the nation) which was not called by my name. Could he thus designate Israel? 3. Is it possible to mistake the contrast established by the prophet between those who, not inquiring after the Lord, whom they do not yet know, find Him because He consents to manifest Himself to them spontancously (Rom 10:1), and the people, properly so called, whom for ages He has not ceased to call to Him, who know Him as their God, but who obstinately reject His mercies (Rom 10:2)? Let us add, 4, that the two ideas of the future unbelief of the Jews in relation to the Messiah, and of the calling of the Gentiles to fill for the time their place in the kingdom of God, are very distinctly expressed elsewhere in Isaiah; so Isa 52:13-15 : the kings and peoples of the Gentiles, who had not heard any prophecy, believe in the suffering and exalted Messiah, while the Jews reject Him, though to them He had been clearly foretold (Isa 53:1); so again Isa 49:4 : the failure of the Messiah’s work in Israel, forming a contrast to the rich indemnification which is bestowed on Him through the conversion of the Gentiles (Rom 10:6). It is clear that the alleged advances in the interpretation of the prophets may, after all, on certain points, be only retrogressions.
The thought of Rom 10:20-21 is analogous to that of 10:30 and 10:31. The unsophisticated ignorance and corruption of the Gentiles are an easier obstacle for the light of God to dissipate than the proud obduracy of the Jews, who have for long been visited by divine grace. The words: I was made manifest, are intended by the apostle to refer to that universal preaching which is the idea of the whole passage.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
And Isaiah is very bold [“What Moses insinuates, Isaiah cries out boldly and plainly” (Bengel). And Isaiah is the favorite prophet of the Jewish people to this day!], and saith, I was found of them that sought me not; I became manifest unto them that asked not of me. [Isa 65:1 (Comp. Isa 49:1-9; Isa 52:15; Isa 54:5; Isa 66:35; Isa 66:18-21) They sought me not until I first sought them, and they asked not of me until I made myself known and invited them to offer their petitions. Such is the full meaning in the light of gospel facts. “That the calling of the Gentiles,” says Brown, “was meant by these words of the prophet, is manifest from what immediately follows. ‘I said, Behold me, behold me, unto a nation that was not called by my name.'” Thus God’s design to call another people besides the Jews was so plainly revealed in Scripture that Israel was without excuse for not knowing it. “Nothing,” says Lard, “is more inexplicable than their blindness, unless it be their persistence in it.” Normally we would say that if God was found of strangers, much more would he be found of his own people. But the ignorance and corruption of the Gentiles constituted a darkness more easily dissipated by the light of the gospel, than the proud obduracy and abnormal self-righteousness of the Jews. The universal preaching of the gospel made this quickly manifest, and, as Paul shows us, Isaiah foretold it.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
10:20 But Esaias is very {o} bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.
(o) Speaks without fear.
Fuente: Geneva Bible Notes
Isa 65:1-2 supports Deu 32:21 with emphasis on the fact that the Gentiles came to God.