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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 Isaiah 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.) ³³⁶³³⁶     Isaiah 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.

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.

21. But of Israel, etc. A reason is subjoined why God passed over to the Gentiles; it was because he saw that his favor was become a mockery to the Jews. But that readers may more fully understand that the blindness of the people is pointed out in the second clause, Paul expressly reminds us that the elect people were charged with their own wickedness. Literally it is, “He says to Israel;” but Paul has imitated the Hebrew idiom; for ל, lamed, is often put for מן, men. And he says, that to Israel he stretched forth his hands, whom he continually by his word invited to himself, and ceased not to allure by every sort of kindness; for these are the two ways which he adopts to call men, as he thus proves his goodwill towards them. However, he chiefly complains of the contempt shown to his truth; which is the more abominable, as the more remarkable is the manner by which God manifests his paternal solicitude in inviting men by his word to himself.

And very emphatical is the expression, that he stretches out his hands; for by seeking our salvation through the ministers of his word, he stretches forth to us his hands no otherwise than as a father who stretches forth his arms, ready to receive his son kindly into his bosom. And he says daily, that it might not seem strange to any one if he was wearied in showing kindness to them, inasmuch as he succeeded not by his assiduity. A similar representation we have in Jeremiah 7:13; and Jeremiah 11:7, where he says that he rose up early to warn them.

Their unfaithfulness is also set forth by two most suitable words. I have thought it right to render the participle ἀπειθούντα, refractory, or rebellious, and yet the rendering of Erasmus and of the Old Translator, which I have placed in the margin, is not to be wholly disapproved. But since the Prophet accuses the people of perverseness, and then adds that they wandered through ways which were not good, I doubt not but that the Greek Translator meant to express the Hebrew word סורר, surer, by two words, calling them first disobedient or rebellious, and then gainsaying; for their contumacy showed itself in this, because the people, with untamable pride and bitterness, obstinately rejected the holy admonitions of the Prophets. ³³⁷³³⁷     The passage is taken from Isaiah 65:2. The Septuagint is followed, except that the order of the words in the first part of the sentence is changed, thought the Septuagint has preserved the order of the original. The version is according to the Hebrew, with the exception of the last word, which from its form, the last radical letter being doubled, can hardly be expressed in another language by a single term, and so the Septuagint has employed two. It means “revolting again and again,” or willfully revolting. The simple verb סר, signifies to turn aside, to revolt, to apostatize: and in a reduplicate form, as here, it means either a repeated or an obstinate revolt. Indeed the revolt or the apostasy of the Jews was both reiterated and perverse, as their history abundantly testifies. — Ed.