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Selected Verse: Isaiah 65:1 - Strong Concordance

Verse	Translation	Text
Isa 65:1	Strong Concordance	I am sought [01875] of them that asked [07592] not [03808] for me; I am found [04672] of them that sought [01245] me not [03808]: I said [0559], Behold me, behold me, unto a nation [01471] that was not called [07121] by my name [08034].
	King James	I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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).

Notes on the Bible, by Albert Barnes, [1834]
I am sought of them that asked not for me - That is, by the Gentiles. So Paul applies it in Rom 10:20. Lowth translates the word which is rendered, 'I am sought,' by 'I am made known.' Noyes, 'I have heard.' The Septuagint renders it, Ἐμφανὴς ἐγενήθην Emphanēs egenēthēn - 'I became manifest.' Jerome, 'They sought me who had not before inquired for me.' The Chaldee, 'I am sought in my word by those who had not asked me before my face.' The Hebrew word דרשׁ dârash means properly "to frequent a place, to search or seek"; and in the Niphal - the form used here - "to be sought unto, to grant access to anyone; hence, to hear and answer prayer" Eze 14:3; 20:3-31. Here there is not only the idea that he was sought, but that they obtained access to him, for he listened to their supplications. The phrase, 'That asked not for me,' means that they had not been accustomed to worship the true God. The idea is, that those had obtained mercy who had not been accustomed to call upon him. I am found of them - Paul has rendered this Rom 10:20, Ἐμφανὴς ἐγενόμην Emphanēs egenomēn - 'I was made manifest.' The idea is, that they obtained his favor. I said, Behold me, behold me - I offered them my favor, and invited them to partake of salvation. Paul has omitted this in his quotation. Unto a nation - This does not refer to any particular nation, but to people who had never been admitted to favor with God. That was not called by my name - (See the notes at Isa 63:19).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I am, &c. - This in the primary sense of this text, is a prophecy of the conversion of the Gentiles, upon the rejection of the Jews; for their contempt and crucifying of Christ, cannot be doubted by any, who will not arrogate to themselves a greater ability to interpret the prophesies of the Old Testament, than St. Paul had, who, Rom 10:20, expressly so interprets it, and applies it, which shews the vanity of the Jews in their other interpretations of it. Sought - The word signifies properly a diligent enquiry in things relating to God. Asked not - That in times past made no enquiry after me; l am now found by them that formerly sought me not. I said - I invited whole nations by the preaching of my gospel to behold me, and that with importunity, doubling my words upon them, and this I did unto a nation not called by my name, with whom I was not in covenant.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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¹⁶ For [1063] I am [1870] not [3756] ashamed [1870] of the gospel [2098] of Christ [5547]: for [1063] it is [2076] the power [1411] of God [2316] unto [1519] salvation [4991] to every one [3956] that believeth [4100]; to the Jew [2453] first [4412], and [5037] also [2532] to the Greek [1672].

¹⁹ We are thine: thou never [05769] barest rule [04910] over them; they were not called [07121] by thy name [08034].

²² Look [06437] unto me, and be ye saved [03467], all the ends [0657] of the earth [0776]: for I am God [0410], and there is none else.

¹² That [3754] at [1722] that [1565] time [2540] ye were [2258] without [5565] Christ [5547], being aliens [526] from the commonwealth [4174] of Israel [2474], and [2532] strangers [3581] from the covenants [1242] of promise [1860], having [2192] no [3361] hope [1680], and [2532] without God [112] in [1722] the world [2889]:
¹³ But [1161] now [3570] in [1722] Christ [5547] Jesus [2424] ye [5210] who [3588] sometimes [4218] were [5607] far off [3112] are made [1096] nigh [1451] by [1722] the blood [129] of Christ [5547].

⁵ And [1161] he said [2036], Who [5101] art thou [1488], Lord [2962]? And [1161] the Lord [2962] said [2036], I [1473] am [1510] Jesus [2424] whom [3739] thou [4771] persecutest [1377]: it is hard [4642] for thee [4671] to kick [2979] against [4314] the pricks [2759].

²¹ The same [3778] came [4334] therefore [3767] to Philip [5376], which was of [575] Bethsaida [966] of Galilee [1056], and [2532] desired [2065] him [846], saying [3004], Sir [2962], we would [2309] see [1492] Jesus [2424].

¹⁸ For [3754] through [1223] him [846] we [2192] both [297] have [2192] access [4318] by [1722] one [1520] Spirit [4151] unto [4314] the Father [3962].

³ Son [01121] of man [0120], these men [0582] have set up [05927] their idols [01544] in their heart [03820], and put [05414] the stumblingblock [04383] of their iniquity [05771] before [05227] their face [06440]: should I be enquired [01875] of at all [01875] by them?

¹⁹ We are thine: thou never [05769] barest rule [04910] over them; they were not called [07121] by thy name [08034].

²⁹ A violent [02555] man [0376] enticeth [06601] his neighbour [07453], and leadeth [03212] him into the way [01870] that is not good [02896].

⁵ Thy mercy [02617], O LORD [03068], is in the heavens [08064]; and thy faithfulness [0530] reacheth unto the clouds [07834].

²⁴ Doth the plowman [02790] plow [02790] all day [03117] to sow [02232]? doth he open [06605] and break the clods [07702] of his ground [0127]?

² I have spread out [06566] my hands [03027] all the day [03117] unto a rebellious [05637] people [05971], which walketh [01980] in a way [01870] that was not good [02896], after [0310] their own thoughts [04284];

¹² Hearken [08085] unto me, O Jacob [03290] and Israel [03478], my called [07121]; I am he; I am the first [07223], I also am the last [0314].

⁷ Even every one [03605] that is called [07121] by my name [08034]: for I have created [01254] him for my glory [03519], I have formed [03335] him; yea, I have made [06213] him.

⁶ And them that are turned back [05472] from [0310] the LORD [03068]; and those that have not sought [01245] the LORD [03068], nor enquired [01875] for him.

⁶ Seek [01875] ye the LORD [03068] while he may be found [04672], call [07121] ye upon him while he is near [07138]:

³⁷ Thus saith [0559] the Lord [0136] GOD [03069]; I will yet for this be enquired [01875] of by the house [01004] of Israel [03478], to do [06213] it for them; I will increase [07235] them with men [0120] like a flock [06629].

³¹ For when ye offer [05375] your gifts [04979], when ye make your sons [01121] to pass through [05674] the fire [0784], ye pollute [02930] yourselves with all your idols [01544], even unto this day [03117]: and shall I be enquired [01875] of by you, O house [01004] of Israel [03478]? As I live [02416], saith [05002] the Lord [0136] GOD [03069], I will not be enquired [01875] of by you.

³ Son [01121] of man [0120], speak [01696] unto the elders [02205] of Israel [03478], and say [0559] unto them, Thus saith [0559] the Lord [0136] GOD [03069]; Are ye come [0935] to enquire [01875] of me? As I live [02416], saith [05002] the Lord [0136] GOD [03069], I will not be enquired [01875] of by you.

¹ I am sought [01875] of them that asked [07592] not [03808] for me; I am found [04672] of them that sought [01245] me not [03808]: I said [0559], Behold me, behold me, unto a nation [01471] that was not called [07121] by my name [08034].
² I have spread out [06566] my hands [03027] all the day [03117] unto a rebellious [05637] people [05971], which walketh [01980] in a way [01870] that was not good [02896], after [0310] their own thoughts [04284];

⁵ Behold, thou shalt call [07121] a nation [01471] that thou knowest [03045] not, and nations [01471] that knew [03045] not thee shall run [07323] unto thee because of the LORD [03068] thy God [0430], and for the Holy One [06918] of Israel [03478]; for he hath glorified [06286] thee.

¹⁰ Which [3588] in time past [4218] were not [3756] a people [2992], but [1161] are now [3568] the people [2992] of God [2316]: which [3588] had [1653] not [3756] obtained mercy [1653], but [1161] now [3568] have obtained mercy [1653].

¹ Say [0559] ye unto your brethren [0251], Ammi [05971]; and to your sisters [0269], Ruhamah [07355].

²³ And I will sow [02232] her unto me in the earth [0776]; and I will have mercy [07355] upon her that had not obtained mercy [07355] [03818]; and I will say [0559] to them which were not my people [05971], Thou art my people [05971]; and they shall say [0559], Thou art my God [0430].

²⁵ As he saith [3004] also [2532] in [1722] Osee [5617], I will call [2564] them my [3450] people [2992], which were not [3756] my [3450] people [2992]; and [2532] her beloved [25], which was [25] not [3756] beloved [25].
²⁶ And [2532] it shall come to pass [2071], that in [1722] the place [5117] where [3757] [3739] it was said [4483] unto them [846], Ye [5210] are not [3756] my [3450] people [2992]; there [1563] shall they be called [2564] the children [5207] of the living [2198] God [2316].

²⁰ But [1161] Esaias [2268] is very bold [662], and [2532] saith [3004], I was found [2147] of them that sought [2212] me [1691] not [3361]; I was made [1096] manifest [1717] unto them that asked [1905] not [3361] after [1905] me [1691].
²¹ But [1161] to [4314] Israel [2474] he saith [3004], All [3650] day long [2250] I have stretched forth [1600] my [3450] hands [5495] unto [4314] a disobedient [544] and [2532] gainsaying [483] people [2992].

¹⁶ If [1437] any man [5100] see [1492] his [846] brother [80] sin [264] a sin [266] which is not [3361] unto [4314] death [2288], he shall ask [154], and [2532] he shall give [1325] him [846] life [2222] for them that sin [264] not [3361] unto [4314] death [2288]. There is [2076] a sin [266] unto [4314] death [2288]: I do not [3756] say [3004] that [2443] he shall pray [2065] for [4012] it [1565].