{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ISA","commentaryId":"jamieson-fausset-brown","name":"Isaiah","commonName":"Isaiah","introduction":"ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; Kg2 21:16; Heb 11:37). Ch2 32:32 seems to imply that Isaiah survived Hezekiah; but \"first and last\" is not added, as in Ch2 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.\n\nHis WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.\n\nHis CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, \"the remnant shall return\" [Isa 7:3, Margin], and Maher-shalal-hash-baz, \"speeding to the spoil, he hasteth to the prey\" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.\n\nHis GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.\n\nHis HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, Ch2 26:22; also of Hezekiah, Ch2 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.\n\nThe INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, \"concerning Judah and Jerusalem\" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, \"concerning Israel\" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. \"The Holy One of Israel,\" occurring but three times elsewhere in the Old Testament [Kg2 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 (\"comforted\"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.\n\nThe DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies \"veiled historical descriptions,\" recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.\n\nRationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.\n\nThe USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who \"calls the things that are not as though they were.\" Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.\n\nThe CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.\n\nHis SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.\n\nOf VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).\n\nThe VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, \"to be called\" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: \"the remnant of olive trees,\" &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.\n\nThe CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.\n\nThe EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: \"He is not so much a prophet as an evangelist.\" Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.\n\nHis STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.\n\nThe FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.\n\nJUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently. \n\n\n\nNext: Isaiah Chapter 1\n\n","order":23,"numberOfChapters":66,"sha256":"05afbc35163ce25bd06467062226b36d66e6285d8ca85b4815540db57d9466be","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":1},"lastChapterNumber":66,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/66.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":66},"totalNumberOfVerses":1200},"chapter":{"number":10,"content":[{"type":"verse","number":2,"content":["To turn aside, &c.--The effect of their conduct is to pervert the cause of the needy [HORSLEY]. In English Version \"from judgment\" means \"from obtaining justice.\" \n\ntake away the right--\"make plunder of the right\" (rightful claim) [HORSLEY].\n\n"]},{"type":"verse","number":3,"content":["what will ye do--what way of escape will there be for you? \n\nvisitation--of God's wrath (Isa 26:14; Job 35:15; Hos 9:7). \n\nfrom far--from Assyria. \n\nleave . . . glory--rather, \"deposit (for safekeeping) your wealth\" [LOWTH]. So Psa 49:17.\n\n"]},{"type":"verse","number":4,"content":["Without me--not having Me to \"flee to\" (Isa 10:3). \n\nbow down--Bereft of strength they shall fall; or else, they shall lie down fettered. \n\nunder . . . under--rather, \"among\" (literally, \"in the place of\") [HORSLEY]. The \"under\" may be, however, explained, \"trodden under the (feet of the) prisoners going into captivity,\" and \"overwhelmed under the heaps of slain on the battlefield\" [MAURER].\n\n"]},{"type":"verse","number":5,"content":["It was written when Assyria proposed (a design which it soon after tried to carry out under Sennacherib) to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B.C. (see Isa 10:27). (Isa 10:9, Isa 10:11 show that Samaria was destroyed before this prophecy)\n\nO Assyrian, &c.--rather, \"What, ho (but MAURER, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jer 51:20; Psa 17:13). In their hands is Mine indignation\" [HORSLEY, after JEROME]. I have put into the Assyrians' hands the execution of Mine indignation against My people.\n\n"]},{"type":"verse","number":6,"content":["send him--\"Kings' hearts are in the hand of the Lord\" (Pro 21:1). \n\nhypocritical--polluted [HORSLEY]. \n\nnation--Judah, against whom Sennacherib was forming designs. \n\nof my wrath--objects of My wrath. \n\ngive . . . charge-- (Jer 34:22). \n\nand to tread, &c.--HORSLEY translates: \"And then to make him (the Assyrian) a trampling under foot like the mire of the streets\" (so Isa 10:12; Isa 33:1; Zac 10:5). But see Isa 37:26.\n\n"]},{"type":"verse","number":7,"content":["meaneth not so--He is only thinking of his own schemes, while God is overruling them to His purposes. \n\nthink--intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psa 76:10; Mic 4:12). So Joseph's brethren (Gen 50:20; Pro 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment. \n\nheart to destroy . . . not a few--Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (Isa 20:1-6; Zac 1:15).\n\n"]},{"type":"verse","number":8,"content":["Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by HINCKS. \n\nprinces . . . kings--Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, \"King of kings,\" implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).\n\n"]},{"type":"verse","number":9,"content":["Is not . . . as--Was there any one of these cities able to withstand me? Not one. So Rab-shakeh vaunts (Isa 36:19). \n\nCalno--Calneh, built by Nimrod (Gen 10:10), once his capital, on the Tigris. \n\nCarchemish--Circesium, on the Euphrates. Taken afterwards by Necho, king of Egypt; and retaken by Nebuchadnezzar: by the Euphrates (Jer 46:2). \n\nHamath--in Syria, north of Canaan (Gen 10:18). Taken by Assyria about 753 B.C. From it colonists were planted by Assyria in Samaria. \n\nArpad--near Hamath. \n\nSamaria--now overthrown. \n\nDamascus-- (Isa 17:1, Isa 17:3).\n\n"]},{"type":"verse","number":10,"content":["found--unable to resist me: hath overcome (so Psa 21:8). \n\nand whose--rather, \"and their.\" This clause, down to \"Samaria,\" is parenthetical. \n\nexcel--were more powerful. He regards Jerusalem as idolatrous, an opinion which it often had given too much ground for: Jehovah was in his view the mere local god of Judea, as Baal of the countries where it was adored, nay, inferior in power to some national gods (Isa 36:19-20; Isa 37:12). See in opposition, Isa 37:20; Isa 46:1. \n\nAs my hand . . . shall I not, as I have--a double protasis. Agitation makes one accumulate sentences.\n\n"]},{"type":"verse","number":12,"content":["whole work--His entire plan is regard to the punishment of the Jews (Isa 10:5-7). \n\nZion--the royal residence, the court, princes and nobles; as distinguished from \"Jerusalem,\" the people in general. \n\nfruit--the result of, that is, the plants emanating from. \n\nstout--Hebrew, \"greatness of,\" that is, pride of. \n\nglory--haughtiness.\n\n"]},{"type":"verse","number":13,"content":["I am prudent--He ascribes his success to his own prudence, not to God's providence. \n\nremoved the bounds--set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (Deu 32:8). \n\ntreasures--\"hoarded treasures\" [HORSLEY]. \n\nput down . . . inhabitants like, &c.--rather, \"as a valiant man, I have brought down (from their seats) those seated\" (namely, \"on thrones\"; as in Psa 2:4; Psa 29:10; Psa 55:19. The Hebrew for \"He that abideth,\" is He that sitteth on a throne); otherwise, \"I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Isa 36:1, Isa 36:10), the inhabitants\" [MAURER].\n\n"]},{"type":"verse","number":14,"content":["nest--implying the ease with which he carried off all before him. \n\nleft--by the parent bird. \n\nnone . . . moved . . . wing--image from an angry bird resisting the robbery of its \"nest.\" \n\npeeped--chirped even low (Isa 8:19). No resistance was offered me, of deed, or even word.\n\n"]},{"type":"verse","number":15,"content":["Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes. \n\nshaketh it--moves it back and forward. \n\nstaff . . . lift . . . itself . . . no wood--rather, \"as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood\" (not a mere instrument, as man). On \"no wood\" compare Deu 32:21, \"that which is not God;\" Isa 31:8 shows that God is meant here by \"not wood\" [MAURER].\n\n"]},{"type":"verse","number":16,"content":["fat ones-- (Isa 5:17). The robust and choice soldiers of Assyria (Psa 78:31, where \"fattest\" answers in the parallelism to \"chosen,\" or \"young men,\" Margin). \n\nleanness--carrying out the image on \"fat ones.\" Destruction (Psa 106:15). Fulfilled (Isa 37:36). \n\nhis glory--Assyria's nobles. So in Isa 5:13, Margin; Isa 8:7. \n\nkindle--a new image from fire consuming quickly dry materials (Zac 12:6).\n\n"]},{"type":"verse","number":17,"content":["light of Israel--carrying out the image in the end of Isa 10:16. Jehovah, who is a light to Israel, shall be the \"fire\" (Deu 4:24; Heb 12:29) that shall ignite the \"thorns,\" (the Assyrians, like dry fuel, a ready prey to flame).\n\n"]},{"type":"verse","number":18,"content":["glory of his forest--The common soldiers, the princes, officers, &c., all alike together, shall be consumed (see on Isa 9:18). \n\nin one day-- (Isa 37:36). \n\nfruitful field--literally, \"Carmel,\" a rich mountain in the tribe of Asher. Figurative for Sennacherib's mighty army. Perhaps alluding to his own boasting words about to be uttered (Isa 37:24), \"I will enter the forest of his Carmel.\" \n\nsoul and body--proverbial for utterly; the entire man is made up of soul and body. \n\nas when a standard bearer fainteth--rather, \"they shall be as when a sick man\" (from a Syriac root) wastes away.\" Compare \"leanness,\" that is, wasting destruction (Isa 10:16) [MAURER]. Or, \"there shall be an entire dissipation, like a perfect melting\" (namely, of the Assyrian army) [HORSLEY].\n\n"]},{"type":"verse","number":19,"content":["rest--those who shall survive the destruction of the host. \n\nhis forest--same image as in Isa 10:18, for the once dense army. \n\nchild . . . write--so few that a child might count them.\n\n"]},{"type":"verse","number":20,"content":["The effect on the \"remnant\" (contrasted with the Assyrian remnant, Isa 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (Kg2 18:21; Kg2 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Rom 9:27-28 (compare \"short work\" with \"whole work,\" Isa 10:12, here), regards the whole prophecy, the \"remnant,\" \"who stay upon the Lord,\" probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall \"return\" unto the Lord (Isa 6:13; Isa 7:3; Zac 12:9-10; Zac 14:2-3; Zep 3:12).\n\n"]},{"type":"verse","number":21,"content":["mighty God-- (Isa 9:6) the God who shall have evinced such might in destroying Israel's enemies. As the Assyrians in Sennacherib's reign did not carry off Judah captive, the returning \"remnant\" cannot mainly refer to this time.\n\n"]},{"type":"verse","number":22,"content":["yet--rather in the sense in which Paul quotes it (Rom 9:27), \"Though Israel be now numerous as the sand, a remnant only of them shall return\"--the great majority shall perish. The reason is added, Because \"the consumption (fully completed destruction) is decreed (literally, decided on, brought to an issue), it overfloweth (Isa 30:28; Isa 8:8) with justice\"; that is, the infliction of just punishment (Isa 5:16) [MAURER].\n\n"]},{"type":"verse","number":23,"content":["even determined--\"A consumption, and whatever is determined,\" or decreed [MAURER]. \n\nmidst--Zion, the central point of the earth as to Jehovah's presence. \n\nland--Israel. But the Septuagint, \"in the whole habitable world.\" So English Version (Rom 9:28), \"upon the earth.\"\n\n"]},{"type":"verse","number":24,"content":["Therefore--Return to the main proposition, Assyria's ultimate punishment, though employed as God's \"rod\" to chastise Judea for a time. \n\nO my people--God's tenderness towards His elect nation. \n\nafter the manner of Egypt--as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was nevertheless delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in Isa 10:26 requires this interpretation [MAURER].\n\n"]},{"type":"verse","number":25,"content":["For--Be not afraid (Isa 10:24), for, &c. \n\nindignation . . . cease--The punishments of God against Israel shall be consummated and ended (Isa 26:20; Dan 11:36). \"Till the indignation be accomplished,\" &c. \n\nmine anger--shall turn to their (the Assyrians') destruction.\n\n"]},{"type":"verse","number":26,"content":["slaughter of--\"stroke upon.\" \n\nMidian-- (Isa 9:4; Jdg 7:25). \n\nas his rod was upon the sea--rather, understanding \"stroke\" from the previous clause, \"according to the stroke of His rod upon the Red Sea\" (Exo 14:16, Exo 14:26). His \"rod\" on the Assyrian (Isa 10:24, Isa 10:26) stands in bold contrast to the Assyrian used as a \"rod\" to strike others (Isa 10:5). \n\nafter the manner of Egypt--as He lifted it up against Egypt at the Red Sea.\n\n"]},{"type":"verse","number":27,"content":["his burden--the Assyrians' oppression (Isa 9:3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign. \n\nbecause of-- (Hos 10:15). \n\nthe anointing--namely, \"Messiah\" (Dan 9:24). Just as in Isa 9:4-6, the \"breaking of the yoke of\" the enemies' \"burden and staff\" is attributed to Messiah, \"For unto us a child is born,\" &c., so it is here. MAURER not so well translates, \"Because of the fatness\"; an image of the Assyrians fierce and wanton pride drawn from a well-fed bull tossing off the yoke (Deu 32:15). So Isa 10:16 above, and Isa 5:17, \"fat ones.\"\n\n"]},{"type":"verse","number":28,"content":["Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes. \n\ncome to--come upon as a sudden invader (Gen 34:27). \n\nAiath--same as Ai (Jos 7:2; Neh 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem. \n\nMichmash--nine miles northeast of Jerusalem. \n\nlaid up . . . carriages--He has left his heavier baggage (so \"carriages\" for the things carried, Act 21:15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So Sa1 17:22; Sa1 25:13; Sa1 30:24 [JEROME and MAURER].\n\n"]},{"type":"verse","number":29,"content":["passage--the jaws of the wady or defile at Michmash (Sa1 13:23; Sa1 14:4-5). \n\nlodging--their quarters for the night, after having passed the defile which might have been easily guarded against them. \n\nRamah--near Geba; seven miles from Jerusalem. \n\nGibeah of Saul--his birthplace and residence, in Benjamin (Sa1 11:4), distinct from Gibeah of Judah (Jos 15:57).\n\n"]},{"type":"verse","number":30,"content":["daughter of Gallim--Gallim and her sons (see on Isa 1:8; Kg2 19:21). \"Cry aloud in consternation.\" \n\nLaish--not the town in Dan (Jdg 18:7), but one of the same name near Jerusalem (1 Maccabees 9:9). \n\nAnathoth--three miles from Jerusalem in Benjamin; the birthplace of Jeremiah. \"Poor\" is applied to it in pity, on account of the impending calamity. Others translate, Answer her, O Anathoth.\n\n"]},{"type":"verse","number":31,"content":["Madmenah--not the city in Simeon (Jos 15:31), but a village near Jerusalem. \n\nremoved--fled from fear. \n\ngather themselves to flee--\"put their goods in a place of safety\" [MAURER].\n\n"]},{"type":"verse","number":32,"content":["that day--literally, \"As yet this (one only) day (is allowed to the soldiers) for remaining (halting for rest) at Nob\"; northeast of Jerusalem on Olivet; a town of the priests (Neh 11:32). \n\ndaughter--rightly substituted for the Chetib reading, house. His \"shaking his hand\" in menace implies that he is now at Nob, within sight of Jerusalem.\n\n"]},{"type":"verse","number":33,"content":["bough--literally, the \"beauty\" of the tree; \"the beautiful branch.\" \n\nhigh ones of stature--\"the upright stem,\" as distinguished from the previous \"boughs\" [HORSLEY].\n\n"]},{"type":"verse","number":34,"content":["This verse and Isa 10:33 describe the sudden arrest and overthrow of Sennacherib in the height of his success; Isa 10:18-19; Eze 31:3, Eze 31:14, &c., contain the same image; \"Lebanon\" and its forest are the Assyrian army; the \"iron\" axe that fells the forest refers to the stroke which destroyed the one hundred and eighty-five thousand Assyrians (Kg2 19:35). The \"Mighty One\" is Jehovah (Isa 10:21; Isa 9:6).\n\nFrom the local and temporary national deliverance the prophet passes by the law of suggestion in an easy transition to the end of all prophecy--the everlasting deliverance under Messiah's reign, not merely His first coming, but chiefly His second coming. The language and illustrations are still drawn from the temporary national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the \"stem of Jesse\" was yet future (\"shall come\") (compare Mic 4:11, &c.; Mic 5:1-2; Jer 23:5-6; Jer 33:15-16; Rom 15:12).\n\n\n\n\nNext: Isaiah Chapter 11\n\n"]}],"introduction":"Fourth strophe. (Isa 10:1-4)\n\nthem that decree--namely, unrighteous judges. \n\nwrite grievousness, &c.--not the scribes, but the magistrates who caused unjust decisions (literally, \"injustice\" or \"grievousness\") to be recorded by them (Isa 65:6) [MAURER], (Isa 1:10, Isa 1:23).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/10.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":10},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/11.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":11},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/9.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":9},"numberOfVerses":32}