But Esaias - Isaiah 65:1-2.

Is very bold - Expresses the doctrine openly, boldly, without any reserve. The word ἀποτολμάω apotolmaō 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; Hebrews 11:6; 1 Chronicles 28:8-9; Matthew 6:33; Matthew 7:7; Luke 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.

But Esaias (the Greek orthography for Isaiah) is very bold - Speaks out in the fullest manner and plainest language, Isaiah 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, Romans 9:30, and they have found that redemption which the Jews have rejected.

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 Isaiah 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 Isaiah 65.1.

Is very bold (ἀποτολμᾷ)

Only here in the New Testament. Plato, "Laws," 701, uses it of liberty as too presumptuous (ἀποτετολμημένης). 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 θαῤῥέω. See 2 Corinthians 5:6, 2 Corinthians 5:8; 2 Corinthians 7:16; 2 Corinthians 10:2, note.

Saith

Isaiah 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."

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.

10:19-21 Did not Israel know? Why, the Jew is supposed to object, if the Gospel has been extended so widely, is the greater portion of Israel in ignorance that the Gentiles were to be saved? Paul replies that Israel should have known:

First, Moses saith. (1) Moses foretells the call of another people to the favor of God (De 32:21);

Esaias... saith. (2) Isaiah still more plainly predicts the salvation of the Gentiles in Isa 65:1, and (3) he predicts the falling away of Israel in Isa 65:2.

10:20 But Isaiah is very bold - And speaks plainly what Moses but intimated. Isa 65:1,2.

20. But Esaias is very bold, and saith-that is, is still plainer, and goes even the length of saying.

I was found of them that sought me not-until I sought them.

I was made-"became"

manifest unto them that asked not after me-until the invitation from Me came to them. That the calling of the Gentiles was meant by these words of the prophet (Isa 65:1) is manifest from what immediately follows, "I said, Behold Me, behold Me, unto a nation that was not called by My name."

10:18-21 Did not the Jews know that the Gentiles were to be called in? They might have known it from Moses and Isaiah. Isaiah speaks plainly of the grace and favour of God, as going before in the receiving of the Gentiles. Was not this our own case? Did not God begin in love, and make himself known to us when we did not ask after him? The patience of God towards provoking sinners is wonderful. The time of God's patience is called a day, light as day, and fit for work and business; but limited as a day, and there is a night at the end of it. God's patience makes man's disobedience worse, and renders that the more sinful. We may wonder at the mercy of God, that his goodness is not overcome by man's badness; we may wonder at the wickedness of man, that his badness is not overcome by God's goodness. And it is a matter of joy to think that God has sent the message of grace to so many millions, by the wide spread of his gospel.