{"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":33,"content":[{"type":"verse","number":2,"content":["us; we . . . their . . . our--He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word \"our.\" \n\nevery morning--each day as it dawns, especially during our danger, as the parallel \"time of trouble\" shows.\n\n"]},{"type":"verse","number":3,"content":["the tumult--the approach of Jehovah is likened to an advancing thunderstorm (Isa 29:6; Isa 30:27), which is His voice (Rev 1:15), causing the people to \"flee.\" \n\nnation--the Assyrian levies.\n\n"]},{"type":"verse","number":4,"content":["The invaders' \"spoil\" shall be left behind by them in their flight, and the Jews shall gather it. \n\ncaterpillar--rather, \"the wingless locust\"; as it gathers; the Hebrew word for \"gathers\" is properly used of the gathering of the fruits of harvest (Isa 32:10). \n\nrunning to and fro--namely, in gathering harvest fruits. \n\nhe--rather, \"they.\" \n\nthem--rather, \"it,\" that is, the prey.\n\n"]},{"type":"verse","number":6,"content":["wisdom--sacred; that is, piety. \n\nthy--Hezekiah's; or rather, \"Judea's.\" \"His\" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry. \n\ntreasure--Not so much material wealth as piety shall constitute the riches of the nation (Pro 10:22; Pro 15:16).\n\n"]},{"type":"verse","number":7,"content":["From the vision of future glory Isaiah returns to the disastrous present; the grief of \"the valiant ones\" (parallel to, and identical with, \"the ambassadors of peace\"), men of rank, sent with presents to sue for peace, but standing \"without\" the enemy's camp, their suit being rejected (Kg2 18:14, Kg2 18:18, Kg2 18:37). The highways deserted through fear, the cities insulted, the lands devastated. \n\ncry-- (Isa 15:4).\n\n"]},{"type":"verse","number":8,"content":["broken . . . covenant--When Sennacherib invaded Judea, Hezekiah paid him a large sum to leave the land; Sennacherib received the money and yet sent his army against Jerusalem (Kg2 18:14, Kg2 18:17). \n\ndespised--make slight of as unable to resist him (Isa 10:9; Isa 36:19); easily captures them.\n\n"]},{"type":"verse","number":9,"content":["(Isa 24:4). \n\nLebanon--personified; the allusion may be to the Assyrian cutting down its choice trees (Isa 14:8; Isa 37:24). \n\nSharon--south of Carmel, along the Mediterranean, proverbial for fertility (Isa 35:2). \n\nBashan--afterwards called Batanea (Isa 2:13). \n\nfruits--rather, understand \"leaves\"; they lie as desolate as in winter.\n\n"]},{"type":"verse","number":10,"content":["The sight of His people's misery arouses Jehovah; He has let the enemy go far enough. \n\nI--emphatic; God Himself will do what man could not.\n\n"]},{"type":"verse","number":11,"content":["Ye--the enemy. \n\nconceive chaff-- (Isa 26:18; Isa 59:4). \n\nyour breath--rather, your own spirit of anger and ambition [MAURER], (Isa 30:28).\n\n"]},{"type":"verse","number":12,"content":["(Isa 9:19; Amo 2:1). Perhaps alluding to their being about to be burnt on the funeral pyre (Isa 30:33). \n\nthorns--the wicked (Sa2 23:6-7).\n\n"]},{"type":"verse","number":13,"content":["far off--distant nations. \n\nnear--the Jews and adjoining peoples (Isa 49:1).\n\n"]},{"type":"verse","number":14,"content":["sinners in Zion--false professors of religion among the elect people (Mat 22:12). \n\nhypocrites--rather, \"the profane\"; \"the abandoned\" [HORSLEY]. \n\nwho, &c.--If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (Mar 9:46-48)? Fire is a common image for the divine judgments (Isa 29:6; Isa 30:30). \n\namong us--If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amid religious privileges and profession, sin against God, (Luk 12:47-48; Jam 4:17)?\n\n"]},{"type":"verse","number":15,"content":["In contrast to the trembling \"sinners in Zion\" (Isa 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Psa 15:2; Psa 24:4). \n\nstoppeth . . . ears . . . eyes--\"Rejoiceth not in iniquity\" (Co1 13:6; contrast Isa 29:20; Psa 10:3; Rom 1:32). The senses are avenues for the entrance of sin (Psa 119:37).\n\n"]},{"type":"verse","number":16,"content":["on high--heights inaccessible to the foe (Isa 26:1). \n\nbread . . . waters--image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (Isa 41:17; Psa 37:25; Psa 34:10; Psa 132:15).\n\n"]},{"type":"verse","number":17,"content":["Thine--the saints'. \n\nking in . . . beauty--not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (Isa 32:1) \"in His beauty\" (Sol 5:10, Sol 5:16; Rev 4:3). \n\nland . . . very far off--rather, \"the land in its remotest extent\" (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory (Isa 33:20, &c.), and it could not be said to be \"very far off,\" unless the far-off land be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal Jerusalem (Isa 65:17-19; Jer 3:17; Rev 21:1-2, Rev 21:10).\n\n"]},{"type":"verse","number":18,"content":["meditate--on the \"terror\" caused by the enemy, but now past. \n\nwhere, &c.--the language of the Jews exulting over their escape from danger. \n\nscribe--who enrolled the army [MAURER]; or, who prescribed the tribute to be paid [ROSENMULLER]; or, who kept an account of the spoil. \"The principal scribe of the host\" (Kg2 25:19; Jer 52:25). The Assyrian records are free from the exaggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, sheep, &c. \n\nreceiver--\"weigher,\" Margin. LAYARD mentions, among the Assyrian inscriptions, \"a pair a scales for weighing the spoils.\" \n\ncounted . . . towers--he whose duty it was to reconnoitre and report the strength of the city to be besieged.\n\n"]},{"type":"verse","number":19,"content":["fierce people--The Assyrians shall not be allowed to enter Jerusalem (Kg2 19:32). Or, thou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians, Romans, and the last Antichristian host that is yet to assail Jerusalem (Deu 28:49-50; Jer 5:15; Zac 14:2). \n\nstammering--barbarous; so \"deeper,\" &c., that is, unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in the Assyrian levies were many of non-Semitic race and language, as the Medes, Elamites, &c. (see on Isa 28:11).\n\n"]},{"type":"verse","number":20,"content":["solemnities--solemn assemblies at the great feasts (see on Isa 30:29; Psa 42:4; Psa 48:12). \n\nnot . . . taken down . . . removed--image from captives \"removed\" from their land (Isa 36:17). There shall be no more \"taking away\" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a \"building of God--eternal in the heavens\" (Co2 5:1; Heb 11:9-10; compare Isa 54:2). \n\nstakes--driven into the ground; to these the \"cords\" were fastened. Christ's Church shall never fall (Mat 16:18). So individual believers (Rev 3:12).\n\n"]},{"type":"verse","number":21,"content":["there--namely, in Jerusalem. \n\nwill be . . . rivers--Jehovah will be as a broad river surrounding our city (compare Isa 19:6; Nah 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Isa 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one. \n\ngalley with oars--war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail. \n\ngallant--same Hebrew word as for \"glorious,\" previously; \"mighty\" will suit both places; a ship of war is meant. No \"mighty vessel\" will dare to pass where the \"mighty Lord\" stands as our defense.\n\n"]},{"type":"verse","number":22,"content":["Lord--thrice repeated, as often: the Trinity (Num 6:24-26). \n\njudge . . . lawgiver . . . king--perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Isa 11:4; Isa 32:1; Jam 4:12).\n\n"]},{"type":"verse","number":23,"content":["tacklings--Continuing the allegory in Isa 33:21, he compares the enemies' host to a war galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread; and which therefore is sure to be wrecked on \"the broad river\" (Isa 33:21), and become the prey of Israel. \n\nthey--the tacklings, \"hold not firm the base of the mast.\" \n\nthen--when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (Kg2 18:14-16), and had stripped the temple of its gold to give it to him; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so much wealth that he made an improper display of it (Kg2 20:13-15); this wealth, probably, was in part got from the Assyrian. \n\nthe lame--Even the most feeble shall spoil the Assyrian camp (compare Isa 35:6; Sa2 5:6).\n\n"]},{"type":"verse","number":24,"content":["sick--SMITH thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city (\"sinners in Zion\"); it may have been the sickness that visited Hezekiah (Isa. 38:1-22). In the Jerusalem to come there shall be no \"sickness,\" because there will be no \"iniquity,\" it being forgiven (Psa 103:3). The latter clause of the verse contains the cause of the former (Mar 2:5-9).\n\nThe thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah.\n\n\n\n\nNext: Isaiah Chapter 34\n\n"]}],"introduction":"The time is the autumn of 713 B.C. (Isa 33:1, Isa 33:8-9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Isa 33:2-6, Isa 33:10-12))\n\nand thou--that is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on Isa 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked. \n\ncease--When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Isa 10:12; Isa 14:2; Hab 2:8; Rev 13:10).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/33.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":33},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/34.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":34},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/32.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":32},"numberOfVerses":22}