{"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":30,"content":[{"type":"verse","number":2,"content":["walk--are now setting out, namely, their ambassadors (Isa 30:4). \n\nEgypt--See on Isa 19:1; Isa 20:1. \n\nPharaoh--the generic name of the kings of Egypt, as CÃ&brvbrsar was at Rome. The word in Egyptian means \"king\" [JOSEPHUS, Antiquities, 8.6,2]. Phra, \"the sun,\" was the hieroglyphic symbol and title of the king. \n\nshadow--image from shelter against heat: protection (Psa 121:5-6).\n\n"]},{"type":"verse","number":3,"content":["shame--disappointment. Egypt, weakened by its internal dissensions, can give no solid help.\n\n"]},{"type":"verse","number":4,"content":["his--Judah's (compare Isa 9:21). \n\nat Zoan--are already arrived there on their errand to Pharaoh (see Isa 19:11). \n\ncame to Hanes--are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Heracleopolis: perhaps the Anysis of HERODOTUS (2.137); according to GROTIUS, Tahpanhes contracted (Jer 43:7-9); the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both.\n\n"]},{"type":"verse","number":5,"content":["(Jer 2:36.)\n\n"]},{"type":"verse","number":6,"content":["burden--the prophecy as to, &c. [MAURER]; so the Septuagint, the fresh inscription here marks emphatically the prediction that follows. Or, rather, Isaiah sees in vision, the ambassador's beasts burdened with rich presents travelling southwards (namely, to Egypt, Dan 11:5-6), and exclaims, Oh, the burden of treasure on the beasts! &c. (Hos 8:9; Hos 12:1). \n\nland of trouble--the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (Deu 8:15; Jer 2:6). \n\nflying serpent-- (Isa 14:29), a species which springs like a dart from trees, on its prey. \n\nwill carry--rather, present, \"carry,\" namely, as presents to Egypt (Kg1 15:19). \n\nyoung asses--rather, \"full-grown asses\" [MAURER].\n\n"]},{"type":"verse","number":7,"content":["\"Egypt is vanity, and to no purpose will they help\" [G. V. SMITH]. \n\nstrength--Hebrew, Rabah, a designation for Egypt (Isa 51:9; Psa 87:4), implying her haughty fierceness; translate, \"Therefore I call her Arrogance that sitteth still.\" She who boasted of the help she would give, when it came to the test, sat still (Isa 36:6). English Version agrees with Isa 30:15; Isa 7:4.\n\n"]},{"type":"verse","number":8,"content":["table--a tablet (Hab 2:2), which should be set in public, containing the prophecy in a briefer form, to be read by all. \n\na book--namely, a parchment roll, containing the prophecy in full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See on Isa 8:1; Isa 8:16. \n\nfor ever and ever--rather read, \"For a testimony for ever\" [Chaldee, JEROME, LOWTH]: \"testimony is often joined to the notion of perpetuity (Deu 31:19, Deu 31:21, Deu 31:26).\n\n"]},{"type":"verse","number":9,"content":["lying--unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (Isa 59:13; Pro 30:9).\n\n"]},{"type":"verse","number":10,"content":["(Mic 2:6, Mic 2:11; Mic 3:5). \n\nSee not--as you now do, foretelling misfortune. \n\nProphesy not . . . right things--Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is deceit; and which, if they would examine, they might know to be such (Kg1 22:13). The Jews desired success to be foretold as the issue of their league with Egypt, though ill had been announced by God's prophet as the result; this constituted the \"deceits.\"\n\n"]},{"type":"verse","number":11,"content":["Depart from the true \"way\" (so in Act 19:9, Act 19:23) of religion. \n\ncause . . . to cease--Let us hear no more of His name. God's holiness is what troubles sinners most.\n\n"]},{"type":"verse","number":12,"content":["Holy One--Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked. \n\nthis word--Isaiah's exhortation to reliance on Jehovah. \n\noppression--whereby they levied the treasures to be sent to conciliate Egypt (Isa 30:6). \n\nperverseness--in relying on Egypt, rather than on Jehovah.\n\n"]},{"type":"verse","number":13,"content":["Image from a curve swelling out in a wall (Psa 62:3); when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt.\n\n"]},{"type":"verse","number":14,"content":["he--the enemy; or rather, God (Psa 2:9; Jer 19:11). \n\nIt--the Jewish state. \n\npotter's vessel--earthen and fragile. \n\nsherd--a fragment of the vessel large enough to take up a live coal, &c. \n\npit--cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.\n\n"]},{"type":"verse","number":15,"content":["returning and rest--turning back from your embassy to Egypt, and ceasing from warlike preparations. \n\nquietness--answering to \"wait for Him (God)\" (Isa 30:18).\n\n"]},{"type":"verse","number":16,"content":["flee--not as fugitives, but we will speed our course; namely, against the Assyrians, by the help of cavalry supplied by Egypt (Isa 31:1). This was expressly against the Mosaic law (Deu 17:16; see on Isa 2:7; Hos 14:3). \n\nshall . . . flee--literally, \"before your enemies\"; their sin and its punishment correspond.\n\n"]},{"type":"verse","number":17,"content":["One thousand--A thousand at once, or, \"As one man\" [MAURER]. \n\nrebuke--the battle cry. \n\nshall ye--at the rebuke of five shall ye, namely, all (in contrast to the \"one thousand\") flee so utterly that even two shall not be left together, but each one shall be as solitary \"as a signal staff\" [G. V. SMITH], or \"a banner on a hill\" (Isa 5:26; Isa 11:12). The signal staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of His threatenings. GESENIUS (from Lev 26:8; Deu 32:30) arbitrarily inserts \"ten thousand.\" \"At the rebuke of five shall ten thousand of you flee.\"\n\n"]},{"type":"verse","number":18,"content":["therefore--on account of your wicked perverseness (Isa 30:1-2, Isa 30:9, Isa 30:15-16), Jehovah will delay to be gracious [HORSLEY]. Rather, wait or delay in punishing, to give you time for repentance (Isa 30:13-14, Isa 30:17) [MAURER]. Or, \"Yet therefore\" (namely, because of the distress spoken of in the previous verses; that distress will lead the Jews to repentance, and so Jehovah will pity them) [GESENIUS]. \n\nbe exalted--Men will have more elevated views of God's mercy; or else, \"He will rise up to pity you\" [G. V. SMITH]. Or (taking the previous clause as MAURER, \"Therefore Jehovah will delay\" in punishing you, \"in order that He may be gracious to you,\" if ye repent), He will be far removed from you (so in Psa 10:5, far above out sight); that is, He will not immediately descend to punish, \"in order that He may have mercy,\" &c. \n\njudgment--justice; faithfulness to His covenant. \n\nwait--compare Isa 30:15, wait, namely, for His times of having mercy.\n\n"]},{"type":"verse","number":19,"content":["(Isa 65:9). The restoration from Babylon only typifies the full accomplishment of the prophecy (Isa. 30:18-33). \n\nweep no more-- (Isa 25:8). \n\nthy cry-- (Isa 26:8-9; Jer 29:12-14).\n\n"]},{"type":"verse","number":20,"content":["Rather, \"The Lord will give\"; the \"though\" is not in the original. \n\nbread of adversity--He will not deny you food enough to save you in your adversity (Kg1 22:27; Psa 127:2). \n\nbe removed--rather, \"hide themselves\"; they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence [MAURER]. Contrast with this Psa 74:9; Amo 8:11.\n\n"]},{"type":"verse","number":21,"content":["word--conscience, guided by the Holy Spirit (Joh 16:13).\n\n"]},{"type":"verse","number":22,"content":["covering of . . . images--rather, \"images\" (formed of wood or potter's clay, and) \"covered with silver.\" Hezekiah, and afterwards Josiah, defiled them (Kg2 23:8, Kg2 23:10, Kg2 23:14, Kg2 23:16; Ch2 31:1; compare Isa 2:20; Deu 7:25).\n\n"]},{"type":"verse","number":23,"content":["rain of--rather, \"for thy seed.\" Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest. \n\nincrease--the produce. \n\nfat--bread made of the best wheat flour (compare Gen 49:20; Deu 32:14).\n\n"]},{"type":"verse","number":24,"content":["ear--that is, till. Asses were employed in tillage, as well as oxen (Deu 22:10). \n\nclean--rather, salted provender [GESENIUS]. The Arab proverb is, \"Sweet provender is as bread to camels--salted provender as confectionery.\" The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt. \n\nwinnowed--not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed. \n\nshovel--by which the grain was thrown up in the wind to separate it from the chaff. \n\nfan--an instrument for winnowing.\n\n"]},{"type":"verse","number":25,"content":["Even the otherwise barren hills shall then be well-watered (Isa 44:3). \n\nthe day, &c.--when the disobedient among the Jews shall have been slain, as foretold in Isa 30:16 : \"towers,\" that is, mighty men (Isa 2:15). Or else, the towers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people.\n\n"]},{"type":"verse","number":26,"content":["Image from the heavenly bodies to express the increase of spiritual light and felicity. \"Sevenfold\" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Isa 60:19-20; Rev 21:23-24; Rev 22:5). \n\nbreach--the wound, or calamity, sent by God on account of their sins (Isa 1:5).\n\n"]},{"type":"verse","number":27,"content":["name of . . . Lord--that is, Jehovah Himself (Psa 44:5; Psa 54:1); represented as a storm approaching and ready to burst over the Assyrians (Isa 30:30-31). \n\nburden . . . is heavy--literally, \"grievousness is the flame,\" that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an \"uplifting\") the uprising cloud is grievous [G. V. SMITH]; the gathering cloud gradually rising till it bursts.\n\n"]},{"type":"verse","number":28,"content":["(Isa 11:4; Th2 2:8). \n\nreach . . . neck--the most extreme danger; yet as the head, or capital of Judah, was to be spared (Isa 8:8), so the head, or sovereign of Assyria, Sennacherib, should escape. \n\nsieve of vanity--Rather, \"the winnowing fan of destruction\" [LOWTH] (Isa 41:16). \n\nbridle in . . . jaws--as prisoners are represented in the Assyrian inscriptions (Isa 37:29). \n\ncausing . . . to err-- (Isa 63:17). \"People,\" Hebrew, \"peoples,\" namely, the various races composing the Assyrian armies (Isa 5:26).\n\n"]},{"type":"verse","number":29,"content":["the night . . . solemnity--As in the passover night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Translate, \"the solemnity\" (Exo 12:42). \n\ngoeth with a pipe--or flute. They used to go up to Jerusalem (\"the mountain of the Lord,\" Zion) at the three feasts with music and gladness (Deu 16:16; Ezr 2:65; Psa 122:1-4).\n\n"]},{"type":"verse","number":30,"content":["Jehovah's \"glorious voice,\" raised against the enemy (Isa 30:27), is again mentioned here, in contrast to the music (Isa 30:29) with which His people shall come to worship Him. \n\nlighting down of . . . arm-- (Isa 30:32; Psa 38:2). The descent of His arm in striking. \n\nscattering--namely, a blast that scatters, or an \"inundation\" [MAURER].\n\n"]},{"type":"verse","number":31,"content":["The Assyrian rod which beat shall itself be beaten, and that by the mere voice of the Lord, that is, an unseen divine agency (Isa 10:5, Isa 10:24).\n\n"]},{"type":"verse","number":32,"content":["grounded--rather, \"decreed,\" \"appointed\" [MAURER]. \n\nstaff--the avenging rod. \n\nhim--the Assyrian; type of all God's enemies in every age. Margin and MAURER construe, \"Every passing through (infliction, Isa 28:15) of the appointed rod, which, &c., shall be with tabrets,\" that is, accompanied with joy on the part of the rescued peoples. \n\nbattles of shaking--that is, shock of battles (Isa 19:16; compare \"sift . . . sieve,\" Isa 30:28). \n\nwith it--namely, Assyria.\n\n"]},{"type":"verse","number":33,"content":["Tophet--literally, \"A place of abomination\"; the valley of the sons of Hinnom, southeast of Jerusalem, where Israel offered human sacrifices to Moloch by fire; hence a place of burning (Kg2 23:10; Jer 7:31). Latterly Gehinnom or Gehenna, that is, valley of Hinnom, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In the former sense it was a fit place to symbolize the funeral pyre of the Assyrian army (not that it actually perished there); the Hebrews did not burn, but buried their dead, but the heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle \"prepared for the devil (antitype to the king, Isa 14:12-15) and his angels,\" and unbelieving men (Mat 5:22; Mat 25:41; Mar 9:43-44).\n\n\n\n\nNext: Isaiah Chapter 31\n\n"]}],"introduction":"THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)\n\ntake counsel--rather, as Isa 30:4, Isa 30:6 imply, \"execute counsels.\" \n\ncover . . . covering--that is, wrap themselves in reliances disloyal towards Jehovah. \"Cover\" thus answers to \"seek to hide deeply their counsel from the Lord\" (Isa 29:15). But the Hebrew is literally, \"who pour out libations\"; as it was by these that leagues were made (Exo 24:8; Zac 9:11), translate, \"who make a league.\" \n\nnot of--not suggested by My Spirit\" (Num 27:21; Jos 9:14). \n\nthat they may add--The consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deu 29:19).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/30.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":30},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/31.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":31},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/29.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":29},"numberOfVerses":32}