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, to a nation that was not called by my name.
I am sought
Isaiah 2:2,3 And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it…
Isaiah 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Isaiah 55:5 Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee.
behold
Isaiah 40:9 O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!
Isaiah 41:27 The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings.
Isaiah 45:22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
unto
Isaiah 43:1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
Isaiah 63:19 We are thine: thou never barest rule over them; they were not called by thy name.
Hosea 1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.
I was found by those who did not seek Me.
This phrase emphasizes the unexpected nature of God's revelation. It suggests that God's presence and truth can be discovered by those who are not actively searching for Him, indicating His omnipresence and the universal scope of His salvation plan. This can be connected to the parable of the lost sheep in Luke 15:4-7, where the shepherd seeks out the lost sheep, symbolizing God's pursuit of those who are lost. It also reflects the idea that God's grace is not limited by human effort or merit.
To a nation that did not call My name,
Here, the "nation" can be understood as a reference to the Gentiles, who were historically outside the covenant relationship with God that Israel enjoyed. This phrase underscores the theme of God's grace extending beyond the boundaries of Israel to include all nations. It aligns with the prophetic vision of a future where all nations will come to worship the God of Israel, as seen in Isaiah 2:2-4. This expansion of God's covenant is fulfilled in the New Testament through the Great Commission (Matthew 28:19-20).
I said, ‘Here I am! Here I am!’
This repetition emphasizes God's eagerness and readiness to be found by those who are willing to respond to His call. It reflects God's persistent invitation to relationship and His desire to be known by all people. The phrase "Here I am" echoes God's self-revelation to Moses in Exodus 3:14, where He declares His eternal presence and faithfulness. It also points to the incarnation of Jesus Christ, who is the ultimate revelation of God to humanity, as stated in John 1:14, where the Word became flesh and dwelt among us.
- The verse opens with God’s initiative—He steps toward people who never thought to seek Him. In Isaiah’s context, this is a rebuke to Israel for ignoring the LORD while a preview of mercy to outsiders.
- Scripture consistently portrays God as the Seeker: “The LORD God called to the man, ‘Where are you?’” (Genesis 3:9); “No one can come to Me unless the Father who sent Me draws him” (John 6:44).
- Paul cites this line to show God turning to the Gentiles: “Isaiah boldly says: ‘I was found by those who did not seek Me’” (Romans 10:20).
- Practical take-away: salvation begins with divine revelation, never with human initiative. That truth stirs gratitude and humbles pride.
- When God unveils Himself, even the uninterested recognize Him. Think of the Samaritan woman who “left her water jar” after Christ revealed Himself (John 4:28).
- Jesus illustrates this grace in the shepherd who searches until he finds the lost sheep (Luke 15:4-6).
- Humanity’s default is indifference: “There is no one who seeks God” (Romans 3:11). The moment anyone “finds” Him, it is proof He first found them.
- For believers today, evangelism rests on this assurance: God is already at work in hearts we might assume are closed.
- “Nation” points beyond Israel to the Gentile world—people with no covenant claim on Yahweh. Yet He twice cries, “Here I am!” underscoring eagerness to be known.
- Hosea foresaw this embrace: “I will call those who are not My people, ‘My people’” (Romans 9:25 quoting Hosea 2:23). Peter echoes it to Gentile believers: “Once you were not a people, but now you are God’s people” (1 Peter 2:10).
- The repetition highlights God’s patience. Even when Israel ignored His prophets (Isaiah 65:2), He kept extending Himself—first to them, then to the nations (Acts 13:46-48).
- Application: God’s heart still beats for every people group. Our mission echoes His call, “Here I am!” by pointing the unreached to the Savior who is already near.
Isaiah 65:1 proclaims God’s sovereign grace: He reveals, He is found, He calls. Israel’s refusal opened a door the Gentiles never dreamed of, proving that salvation depends on God’s initiative, not human pursuit. For every believer, the verse fuels humility, worship, and confidence that the God who once said “Here I am!” still seeks, saves, and sends today.
LXV.(1) I am sought of them . . .--Is this the answer to the previous prayer? Most commentators say "Yes;" but there is, at least, an apparent absence of continuous sequence. A more probable view is that it was written after an interval more or less considerable, and that the prophet utters what had been revealed to him as explaining why the plaintive appeal of Isaiah 64:12 did not meet at once with the answer that might have been looked for.
A further question meets us, which has received different answers. Do the opening words speak, as St. Paul implies they do, of the calling of the Gentiles, contrasting their faith with the unbelief of Israel (Romans 10:20)? Taking the text as it stands, the most natural interpretation (there being no reference afterwards to the Gentiles) seems to be that Jehovah speaks to the same people in Isaiah 65:1-2, and that both alike speak of indifference and hardness. On this view the words may be translated, I was ready to answer those who did not enquire, was nigh at hand to be discovered by those who did not seek. . . . Such words were a true description of the state of Israel, as they have been of Christian Churches since, and are in close agreement with what follows. On this view St. Paul's free use of the LXX. rendering must be looked on as analogous to the like application of Hosea 1:10; Hosea 2:1, by him (Romans 9:25-26) and by St. Peter (1Peter 2:10), though in these instances it is beyond question that the words primarily referred to the Jews, and not to the Gentiles. . . .
Verses 1-7. - ISRAEL'S SUFFERINGS THE JUST MEED OF THEIR SINS. God's mercy is such that it even overflows upon those who are outside the covenant (ver. 1). It has been offered to Israel, but Israel has rejected it. Their rebellion, their idolatries, and their pride have caused, and must continue to cause, their punishment (vers. 2-7). Verse 1. - I am sought; rather, inquired of, or consulted (comp. Ezekiel 14:3; Ezekiel 20:3, 31). The application of the text by St. Paul (Romans 10:20) to the calling of the Gentiles will be felt by all believers in inspiration to preclude the interpretation which supposes Israel to be the subject of ver. 1 no less than of vers. 2-7. I said, Behold me. This was the first step in the conversion of the Gentiles. God called them by his messengers, the apostles and evangelists. A nation that was not called by thy Name (so Gesenius, Delitzsch, Kay, and others). Bishop Lowth, Ewald, Diestel, and Mr. Cheyne, following the Septuagint and other ancient versions, render, "a nation that has not called upon thy Name." But this requires an alteration of the vowel-points, which seems unnecessary.