{"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":29,"content":[{"type":"verse","number":2,"content":["Yet--rather, \"Then.\" \n\nheaviness . . . sorrow--rather, preserving the Hebrew paronomasia, \"groaning\" and \"moaning.\" \n\nas Ariel--either, \"the city shall be as a lion of God,\" that is, it shall emerge from its dangers unvanquished; or \"it shall be as the altar of burnt offering,\" consuming with fire the besiegers (Isa 29:6; Isa 30:30; Isa 31:9; Lev 10:2); or best, as Isa 29:3 continues the threat, and the promise of deliverance does not come till Isa 29:4, \"it shall be like a hearth of burning,\" that is, a scene of devastation by fire [G. V. SMITH]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zac 14:2), and the final glory of Israel (Isa 29:17-24).\n\n"]},{"type":"verse","number":3,"content":["I--Jehovah, acting through the Assyrian, &c., His instruments (Isa 10:5). \n\nmount--an artificial mound formed to out-top high walls (Isa 37:33); else a station, namely, of warriors, for the siege. \n\nround about--not fully realized under Sennacherib, but in the Roman siege (Luk 19:43; Luk 21:20). \n\nforts--siege-towers (Deu 20:20).\n\n"]},{"type":"verse","number":4,"content":["Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (Isa 8:19), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth (Isa 19:3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!\n\n"]},{"type":"verse","number":5,"content":["Moreover--rather, \"Yet\"; yet in this extremity help shall come, and the enemy be scattered. \n\nstrangers--foreign enemies, invaders (Isa 25:2). \n\nit shall be--namely, the destruction of the enemy. \n\nat an instant--in a moment (Isa 30:23).\n\n"]},{"type":"verse","number":6,"content":["Thou--the Assyrian army. \n\nthunder, &c.--not literally, in the case of the Assyrians (Isa 37:36); but figuratively for an awful judgment (Isa 30:30; Isa 28:17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to \"earthquake,\" Zac 14:4).\n\n"]},{"type":"verse","number":7,"content":["munition--fortress.\n\n"]},{"type":"verse","number":8,"content":["Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (Psa 73:20); their dream shall be dissipated on the fatal morning (Isa 37:36). \n\nsoul--simply his appetite: he is still thirsty.\n\n"]},{"type":"verse","number":9,"content":["Stay--rather, \"Be astounded\"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement. \n\nwonder--The second imperative, as often (Isa 8:9), is a threat; the first is a simple declaration of a fact, \"Be astounded, since you choose to be so, at the prophecy, soon you will be amazed at the sight of the actual event\" [MAURER]. \n\ncry . . . out . . . cry--rather, \"Be ye blinded (since you choose to be so, though the light shines all round you), and soon ye shall be blinded\" in good earnest to your sorrow [MAURER], (Isa 6:9-10). \n\nnot with wine--but with spiritual paralysis (Isa 51:17, Isa 51:21). \n\nye . . . they--The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.\n\n"]},{"type":"verse","number":10,"content":["Jehovah gives them up judicially to their own hardness of heart (compare Zac 14:13). Quoted by Paul, with variations from the Septuagint, Rom 11:8. See Isa 6:10; Psa 69:23. \n\neyes; the prophets, &c.--rather, \"hath closed your eyes, the prophets; and your heads (Margin; see also Isa 3:2), the seers, He hath covered.\" The Orientals cover the head to sleep; thus \"covered\" is parallel to \"closed your eyes\" (Jdg 4:19). Covering the face was also preparatory to execution (Est 7:8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times.\n\n"]},{"type":"verse","number":11,"content":["of all--rather, \"the whole vision.\" \"Vision\" is the same here as \"revelation,\" or \"law\"; in Isa 28:15, the same Hebrew word is translated, \"covenant\" [MAURER]. \n\nsealed-- (Isa 8:16), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Mat 13:10-17; Mat 11:25). Prophecy remained comparatively a sealed volume (Dan 12:4, Dan 12:9), until Jesus, who \"alone is worthy,\" \"opened the seals\" (Rev 5:1-5, Rev 5:9; Rev 6:1).\n\n"]},{"type":"verse","number":12,"content":["The unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (Isa 54:13; Jer 31:34; Joh 6:45; Co1 2:7-10; Jo1 2:20).\n\n"]},{"type":"verse","number":13,"content":["precept of men--instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.\n\n"]},{"type":"verse","number":14,"content":["(Hab 1:5; Act 13:41). The \"marvellous work\" is one of unparalleled vengeance on the hypocrites: compare \"strange work,\" Isa 28:21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare Co1 1:19).\n\n"]},{"type":"verse","number":15,"content":["seek deep to hide--rather, \"That seek to hide deeply,\" &c. (compare Isa 30:1-2). The reference is to the secret plan which many of the Jewish nobles had of seeking Egyptian aid against Assyria, contrary to the advice of Isaiah. At the same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God.\n\n"]},{"type":"verse","number":16,"content":["Rather, \"Ah! your perverseness! just as if the potter should be esteemed as the clay!\" [MAURER]. Or, \"Ye invert (turn upside down) the order of things, putting yourselves instead of God,\" and vice versa, just as if the potter should be esteemed as the clay [HORSLEY], (Isa 45:9; Isa 64:8).\n\n"]},{"type":"verse","number":17,"content":["turned--as contrasted with your \"turnings of things upside down\" (Isa 29:16), there shall be other and better turnings or revolutions; the outpouring of the Spirit in the latter days (Isa 32:15); first on the Jews; which shall be followed by their national restoration (see on Isa 29:2; Zac 12:10) then on the Gentiles (Joe 2:28). \n\nfruitful field--literally, \"a Carmel\" (see on Isa 10:18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful field, and vice versa. Compare Mat 11:12, Greek: \"the kingdom of heaven forces itself,\" as it were, on man's acceptance; instead of men having to seek Messiah, as they had John, in a desert, He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness: vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness.\n\n"]},{"type":"verse","number":18,"content":["deaf . . . blind--(Compare Mat 11:5). The spiritually blind, &c., are chiefly meant; \"the book,\" as Revelation is called pre-eminently, shall be no longer \"sealed,\" as is described (Isa 29:11), but the most unintelligent shall hear and see (Isa 35:5).\n\n"]},{"type":"verse","number":19,"content":["meek--rather, the afflicted godly: the idea is, virtuous suffering (Isa 61:1; Psa 25:9; Psa 37:11) [BARNES]. \n\npoor among men--that is, the poorest of men, namely, the pious poor. \n\nrejoice--when they see their oppressors punished (Isa 29:20-21), and Jehovah exhibited as their protector and rewarder (Isa 29:22-24; Isa 41:17; Jam 2:5).\n\n"]},{"type":"verse","number":20,"content":["terrible--namely, the persecutors among the Jewish nobles. \n\nscorner-- (Isa 28:14, Isa 28:22). \n\nwatch for--not only commit iniquity, but watch for opportunities of committing it, and make it their whole study (see Mic 2:1; Mat 26:59; Mat 27:1).\n\n"]},{"type":"verse","number":21,"content":["Rather, \"Who make a man guilty in his cause\" [GESENIUS], that is, unjustly condemn him. \"A man\" is in the Hebrew a poor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; compare Isa 29:19, \"the meek . . . the poor.\" \n\nhim that reproveth--rather, \"pleadeth\"; one who has a suit at issue. \n\ngate--the place of concourse in a city, where courts of justice were held (Rut 4:11; Pro 31:23; Amo 5:10, Amo 5:12). \n\njust--one who has a just cause; or, Jesus Christ, \"the Just One\" [HORSLEY]. \n\nfor a thing of naught--rather, \"through falsehood,\" \"by a decision that is null in justice\" [BARNES]. Compare as to Christ, Pro 28:21; Mat 26:15; Act 3:13-14; Act 8:33.\n\n"]},{"type":"verse","number":22,"content":["Join \"saith . . . concerning the house of Jacob.\" \n\nredeemed--out of Ur, a land of idolaters (Jos 24:3). \n\nnot now--After the moral revolution described (Isa 29:17), the children of Jacob shall no longer give cause to their forefathers to blush for them. \n\nwax pale--with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.\n\n"]},{"type":"verse","number":23,"content":["But--rather, \"For.\" \n\nhe--Jacob. \n\nwork of mine hands--spiritually, as well as physically (Isa 19:25; Isa 60:21; Eph 2:10). By Jehovah's agency Israel shall be cleansed of its corruptions, and shall consist wholly of pious men (Isa 54:13-14; Isa 2:1; Isa 60:21). \n\nmidst of him--that is, his land. Or else \"His children\" are the Gentiles adopted among the Israelites, his lineal descendants (Rom 9:26; Eph 3:6) [HORSLEY].\n\n"]},{"type":"verse","number":24,"content":["They . . . that erred-- (Isa 28:7). \n\nlearn doctrine--rather, \"shall receive discipline\" or \"instruction.\" \"Murmuring\" was the characteristic of Israel's rebellion against God (Exo 16:8; Psa 106:25). This shall be so no more. Chastisements, and, in HORSLEY'S view, the piety of the Gentiles provoking the Jews to holy jealousy (Rom 11:11, Rom 11:14), shall then produce the desired effect.\n\nJewish ambassadors were now on their way to Egypt to seek aid against Assyria (Isa 30:2-6, Isa 30:15; Isa 31:1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and it was a leading part of Jewish polity that they should be a separate people (Exo 23:32; Deu 7:2).\n\n\n\n\nNext: Isaiah Chapter 30\n\n"]}],"introduction":"COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)\n\nAriel--Jerusalem; Ariel means \"Lion of God,\" that is, city rendered by God invincible: the lion is emblem of a mighty hero (Sa2 23:20). Otherwise \"Hearth of God,\" that is, place where the altar-fire continually burns to God (Isa 31:9; Eze 43:15-16). \n\nadd . . . year to year--ironically; suffer one year after another to glide on in the round of formal, heartless \"sacrifices.\" Rather, \"add yet another year\" to the one just closed [MAURER]. Let a year elapse and a little more (Isa 32:10, Margin). \n\nlet . . . kill sacrifices--rather, \"let the beasts (of another year) go round\" [MAURER]; that is, after the completion of a year \"I will distress Ariel.\"\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/29.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":29},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/30.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":30},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/28.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":28},"numberOfVerses":23}