{"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":11,"content":[{"type":"verse","number":2,"content":["Spirit of the Lord--JEHOVAH. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Isa 61:1; Deu 18:15, Deu 18:18). Seven gifts of the Holy Spirit are specified, to imply that the perfection of them was to be in Him. Compare \"the seven Spirits\" (Rev 1:4), that is, the Holy Ghost in His perfect fulness: seven being the sacred number. The prophets had only a portion out of the \"fulness\" in the Son of God (Joh 1:16; Joh 3:34; Col 1:19). \n\nrest--permanently; not merely come upon Him (Num 11:25-26). \n\nwisdom-- (Co1 1:30; Eph 1:17; Col 2:3). \n\nunderstanding--coupled with \"wisdom,\" being its fruit. Discernment and discrimination (Mat 22:18; Joh 2:25). \n\ncounsel . . . might--the faculty of forming counsels, and that of executing them (Isa 28:29). Counsellor (Isa 9:6). \n\nknowledge--of the deep things of God (Mat 11:27). The knowledge of Him gives us true knowledge (Eph 1:17). \n\nfear of the Lord--reverential, obedient fear. The first step towards true \"knowledge\" (Job 28:28; Psa 111:10).\n\n"]},{"type":"verse","number":3,"content":["make him of quick understanding--literally, \"quick-scented in the fear of Jehovah\"; endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Mat 12:20; Acts 10:1-48; Act 16:14) [HORSLEY]. But MAURER, \"He shall delight in the fear of God.\" The Hebrew means \"to delight in the odors\" of anything (Exo 30:38; Amo 5:21); \"smell,\" that is, \"delight in.\" \n\nafter . . . sight--according to mere external appearances (Joh 7:24; Joh 8:15; Jam 2:1; Sa1 16:7). Herein Messiah is represented a just Judge and Ruler (Deu 1:16-17). \n\nreprove--\"decide,\" as the parallelism shows. \n\nafter . . . ears--by mere plausible hearsays, but by the true merits of each case (Joh 6:64; Rev 2:23).\n\n"]},{"type":"verse","number":4,"content":["judge--see that impartial justice is done them. \"Judge\" may mean here \"rule,\" as in Psa 67:4. \n\nreprove--or, \"argue\"; \"decide.\" But LOWTH, \"work conviction in.\" \n\nearth--Compare with Mat 5:5, and Rev 11:15. \n\nearth--its ungodly inhabitants, answering to \"the wicked\" in the parallel, and in antithesis to the \"poor\" and \"meek,\" namely, in spirit, the humble pious (Mat 5:3). It is at the same time implied that \"the earth\" will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates (Psa 2:9-12; Luk 18:8; Rev 2:27). \n\nrod of . . . mouth--condemning sentences which proceed from His mouth against the wicked (Rev 1:16; Rev 2:16; Rev 19:15, Rev 19:21). \n\nbreath of . . . lips--his judicial decisions (Isa 30:28; Job 15:30; Rev 19:20; Rev 20:9-12). He as the Word of God (Rev 19:13-15) comes to strike that blow which shall decide His claim to the kingdom, previously usurped by Satan, and \"the beast\" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Compare a type of the \"rod\" (Num 17:2-10).\n\n"]},{"type":"verse","number":5,"content":["righteousness . . . girdle-- (Rev 1:13; Rev 19:11). The antitypical High Priest (Exo 28:4). The girdle secures firmly the rest of the garments (Pe1 1:13). So \"truth\" gives firm consistency to the whole character (Eph 5:14). In Isa 59:17, \"righteousness\" is His breastplate.\n\n"]},{"type":"verse","number":6,"content":["wolf . . . lamb--Each animal is coupled with that one which is its natural prey. A fit state of things under the \"Prince of Peace\" (Isa 65:25; Eze 34:25; Hos 2:18). These may be figures for men of corresponding animal-like characters (Eze 22:27; Eze 38:13; Jer 5:6; Jer 13:23; Mat 7:15; Luk 10:3). Still a literal change in the relations of animals to man and each other, restoring the state in Eden, is a more likely interpretation. Compare Gen 2:19-20, with Psa 8:6-8, which describes the restoration to man, in the person of \"the Son of man,\" of the lost dominion over the animal kingdom of which he had been designed to be the merciful vicegerent under God, for the good of his animal subjects (Rom 8:19-22).\n\n"]},{"type":"verse","number":7,"content":["feed--namely, \"together\"; taken from the second clause. \n\nstraw--no longer flesh and blood.\n\n"]},{"type":"verse","number":8,"content":["play--literally, \"delight\" himself in sport. \n\ncockatrice--a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; BOCHART supposes the basilisk to be meant, which was thought to poison even with its breath.\n\n"]},{"type":"verse","number":9,"content":["my holy mountain--Zion, that is, Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (Jer 3:17). \n\nsea--As the waters find their way into every cavern of its depths, so Christianity shall pervade every recess of the earth (Hab 2:14). As Isa 11:1-5 describe the personal qualities of Messiah, and Isa 11:6-9 the regenerating effects of His coming on creation, so Isa 11:10-16 the results of it in the restoration of His people, the Jews, and the conversion through them of the Gentiles.\n\n"]},{"type":"verse","number":10,"content":["root--rather, \"shoot from the root\" (compare Note, see on Isa 11:1; Isa 53:2; Rev 5:5; Rev 22:16). \n\nstand--permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Isa 5:26; Joh 12:32). \n\nthe people--peoples, answering to \"the Gentiles\" in the parallel member. \n\nto it . . . seek--diligently (Job 8:5). They shall give in their allegiance to the Divine King (Isa 2:2; Isa 60:5; Zac 2:11). HORSLEY translates, \"Of Him shall the Gentiles inquire\"; namely, in a religious sense, resort as to an oracle for consultation in difficulties\" (Zac 14:16). Compare Rom 15:12, which quotes this passage, \"In Him shall the Gentiles trust.\" \n\nrest--resting-place (Isa 60:13; Psa 132:8, Psa 132:14; Eze 43:7). The sanctuary in the temple of Jerusalem was \"the resting-place of the ark and of Jehovah.\" So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.\n\n"]},{"type":"verse","number":11,"content":["set . . . hand--take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (Isa 43:5-7; Isa 49:12, Isa 49:17-18; Eze 37:21; Hos 3:5; Amo 9:14-15; Mic 4:6-7; Zep 3:19-20; Zac 10:10; Jer 23:8). As to the \"remnant\" destined by God to survive the judgments on the nation, compare Jer 46:28. \n\nPathros--one of the three divisions of Egypt, Upper Egypt. \n\nCush--either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea. \n\nElam--Persia, especially the southern part of it now called Susiana. \n\nShinar--Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (Gen 10:10). In the Assyrian inscriptions RAWLINSON distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Gen. 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus. \n\nislands of . . . sea--the far western regions beyond the sea [JEROME].\n\n"]},{"type":"verse","number":12,"content":["In the first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (Eze 37:16-19; Jer 3:18). To Israel are ascribed the \"outcasts\" (masculine); to Judah the \"dispersed\" (feminine), as the former have been longer and more utterly castaways (though not finally) than the latter (Joh 7:52). The masculine and feminine conjoined express the universality of the restoration. \n\nfrom the four corners of the earth--Hebrew, \"wings of the earth.\"\n\n"]},{"type":"verse","number":13,"content":["envy . . . of Ephraim . . . Judah--which began as early as the time (Jdg 8:1; Jdg 12:1, &c.). Joshua had sprung from, and resided among the Ephraimites (Num 13:9; Jos 19:50); the sanctuary was with them for a time (Jos 18:1). The jealousy increased subsequently (Sa2 2:8, &c.; Sa2 19:41; Sa2 20:2; Sa2 3:10); and even before David's time (Sa1 11:8; Sa1 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (Kg1 11:26, &c.; 1Ki. 12:1-33; compare Kg2 14:9; Psa. 78:56-71). \n\nadversaries of Judah--rather, \"the adversaries from Judah\"; those of Judah hostile to the Ephraimites [MAURER]. The parallelism \"the envy of Ephraim,\" namely, against Judah, requires this, as also what follows; namely, \"Ephraim shall not envy Judah, and Judah shall not vex Ephraim\" (Eze 37:15, Eze 37:17, Eze 37:19).\n\n"]},{"type":"verse","number":14,"content":["With united forces they shall subdue their foes (Amo 9:12). \n\nfly--as a bird of prey (Hab 1:8). \n\nupon the shoulders--This expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for \"shoulders\" in Num 34:11 is used also of a maritime coast (\"side of the sea\": Hebrew, \"shoulder of the sea,\" Margin). They shall make a sudden victorious descent upon their borders southwest of Judea. \n\nthem of the east--Hebrew, \"children of the East,\" the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (Jer 49:28-29). \n\nlay . . . hand upon--take possession of (Dan 11:42). \n\nEdom--south of Judah, from the Dead Sea to the Red Sea; \"Moab\"--east of Jordan and the Dead Sea. \n\nAmmon--east of Judea, north of Moab, between the Arnon and Jabbok.\n\n"]},{"type":"verse","number":15,"content":["There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (Psa 68:22; Exo 14:22; Zac 10:11). The same deliverance furnishes the imagery by which the return from Babylon is described (Isa 48:20-21). \n\ndestroy--literally, \"devote,\" or \"doom,\" that is, dry up; for what God dooms, perishes (Psa 106:9 Nah 1:4). \n\ntongue--the Bubastic branch of the Nile [VITRINGA]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea. \n\nwith . . . mighty wind--such as the \"strong east wind\" (Exo 14:21), by which God made a way for Israel through the Red Sea. The Hebrew for \"mighty\" means terrible. MAURER translates, \"With the terror of His anger\"; that is, His terrible anger. \n\nin the seven streams--rather, \"shall smite it (divide it by smiting) into seven (many) streams, so as to be easily crossed\" [LOWTH]. So Cyrus divided the river Gyndes, which retarded his march against Babylon, into three hundred sixty streams, so that even a woman could cross it [HERODOTUS, 1.189]. \"The river\" is the Euphrates, the obstruction to Israel's return \"from Assyria\" (Isa 11:16), a type of all future impediments to the restoration of the Jews. \n\ndry shod--Hebrew, \"in shoes.\" Even in sandals they should be able to pass over the once mighty river without being wet (Rev 16:12).\n\n"]},{"type":"verse","number":16,"content":["highway--a highway clear of obstructions (Isa 19:23; Isa 35:8). \n\nlike as . . . Israel . . . Egypt-- (Isa 51:10-11; Isa 63:12-13).\n\nJust as Miriam, after the deliverance of the Red Sea (Isa 11:16), celebrated it with an ode of praise (Exo. 15:1-19).\n\n\n\n\nNext: Isaiah Chapter 12\n\n"]}],"introduction":"(Isa. 11:1-16)\n\nrod--When the proud \"boughs\" of \"Lebanon\" (Isa 10:33-34, the Assyrians) are lopped, and the vast \"forests cut down\" amidst all this rage, a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve the injuries done by the Assyrian \"rod\" to Israel (Isa 10:5-6, Isa 10:18-19). \n\nstem--literally, \"the stump\" of a tree cut close by the roots: happily expressing the depressed state of the royal house of David, owing to the hostile storm (Isa 10:18-19), when Messiah should arise from it, to raise it to more than its pristine glory. Luk 2:7 proves this (Isa 53:2; compare Job 14:7-8; see on Isa 8:6). \n\nBranch--Scion. He is nevertheless also the \"root\" (Isa 11:10; Rev 5:5; Rev 22:16. \"Root and offspring\" combines both, Zac 3:8; Zac 6:12).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/11.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":11},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/12.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":12},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/10.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":10},"numberOfVerses":15}