work of God, as they are regenerated by his Spirit, and renewed after his image. Now from the
word foolish, we learn that all the wisdom of men, apart from the word of God, is mere vanity.^335
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.)^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.
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 , lamed, is often put for , 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
(^335) The quotation is from Deuteronomy 32:21, and it is literally the Hebrew as well as the Septuagint, except that “you” is put
for “them.” The contrast in Hebrew is very striking; the whole verse is this, —
- They have made me jealous by a no-God,
They have provoked me by their foolish idols;
And I will make them jealous by a no-people,
By a foolish nation will I provoke them. — Ed.
(^336) 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.