Romans 10:20

The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure--anticipates us with the blessings, the riches choicest blessings, of his goodness.

But Isaiah is very bold - And speaks plainly what Moses but intimated. An unbelieving and gainsaying people - Just opposite to those who believed with their hearts, and made confession with their mouths.

But Esaias is very bold, and saith,....

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, Rom 9:30, and they have found that redemption which the Jews have rejected.

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.

DOUBTLESS THESE WORDS primarily refer to the casting away of the Jews, and to the choosing of the Gentiles. The Gentiles were a people who sought not after God, but lived in idolatry; nevertheless, Jehovah was pleased in these latter times to send the gospel of his grace to them: while the Jews who had long enjoyed the privileges of the Word of God, on account of their disobedience and rebellion were cast away.

DOUBTLESS THESE WORDS primarily refer to the casting away of the Jews, and to the choosing of the Gentiles. The Gentiles were a people who sought not after God, but lived in idolatry; nevertheless, Jehovah was pleased in these latter times to send the gospel of his grace to them: while the Jews who had long enjoyed the privileges of the Word of God, on account of their disobedience and rebellion were cast away. I believe, however, that while this is the primary object of the words of our text, yet, as Calvin says, the truth taught in the text is a type of a universal fact. As God did choose the people who knew him not, so hath he chosen, in the abundance of his grace, to manifest his salvation to men who are out of the way; while, on the other hand, the men who are lost, after having heard the Word, are lost because of their wilful sin; for God doth all the day long “stretch forth his hands unto a disobedient and gainsaying people.” The system of truth is not one straight line, but two. No man will ever get a right view of the gospel until he knows how to look at the two lines at once. I am taught in one book to believe that what I sow I shall reap: I am taught in another place, that “it is not of him that willeth nor of him that runneth, but of God that showeth mercy.” I see in one place, God presiding over all in providence; and yet I see, and I cannot help seeing, that man acts as he pleases, and that God has left his actions to his own will, in a great measure. Now, if I were to declare that man was so free to act, that there was no presidence of God over his actions, I should be driven very near to Atheism; and if, on the other hand, I declare that God so overrules all things, as that man is not free enough to be responsible, I am driven at once into Antinomianism or fatalism. That God predestines, and that man is responsible, are two things that few can see.

But Esaias - Isa 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; 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.