{"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":48,"content":[{"type":"verse","number":2,"content":["For--Ye deserve these reproofs; \"for\" ye call yourselves citizens of \"the holy city\" (Isa 52:1), but not in truth (Isa 48:1; Neh 11:1; Dan 9:24); so the inscription on their coins of the time of the Maccabees. \"Jerusalem the Holy.\"\n\n"]},{"type":"verse","number":3,"content":["former--things which have happened in time past to Israel (Isa 42:9; Isa 44:7-8; Isa 45:21; Isa 46:10). \n\nsuddenly--They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.\n\n"]},{"type":"verse","number":4,"content":["obstinate--Hebrew, \"hard\" (Deu 9:27; Eze 3:7, Margin). \n\niron sinew--inflexible (Act 7:51). \n\nbrow brass--shameless as a harlot (see Jer 6:28; Jer 3:3; Eze 3:7, Margin).\n\n"]},{"type":"verse","number":5,"content":["(See on Isa 48:1; Isa 48:3).\n\n"]},{"type":"verse","number":6,"content":["Thou, &c.--So \"ye are my witnesses\" (Isa 43:10). Thou canst testify the prediction was uttered long before the fulfilment: \"see all this,\" namely, that the event answers to the prophecy. \n\ndeclare--make the fact known as a proof that Jehovah alone is God (Isa 44:8). \n\nnew things--namely, the deliverance from Babylon by Cyrus, new in contradistinction from former predictions that had been fulfilled (Isa 42:9; Isa 43:19). Antitypically, the prophecy has in view the \"new things\" of the gospel treasury (Sol 7:13; Mat 13:52; Co2 5:17; Rev 21:5). From this point forward, the prophecies as to Messiah's first and second advents and the restoration of Israel, have a new circumstantial distinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation. \n\nhidden--which could not have been guessed by political sagacity (Dan 2:22, Dan 2:29; Co1 2:9-10).\n\n"]},{"type":"verse","number":7,"content":["Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been \"from the beginning.\" \n\neven before the day when--rather [MAURER], \"And before the day (of their occurrence) thou hast not heard of them\"; that is, by any human acuteness; they are only heard of by the present inspired announcement.\n\n"]},{"type":"verse","number":8,"content":["heardest not--repeated, as also \"knewest not,\" from Isa 48:7. \n\nfrom that time--Mine anger towards thee. Omit \"that.\" \"Yea, from \"the first thine ear did not open itself,\" namely, to obey them [ROSENMULLER]. \"To open the ear\" denotes obedient attention (Isa 50:5); or, \"was not opened\" to receive them; that is, they were not declared by Me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not have been kept in check [MAURER]. In the former view, the sense of the words following is, \"For I knew that, if I had not foretold the destruction of Babylon so plainly that there could be no perverting of it, thou wouldst have perversely ascribed it to idols, or something else than to Me\" (Isa 48:5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Exo 32:4). After the return, and ever since, they have utterly forsaken idols. \n\nwast called--as thine appropriate appellation (Isa 9:6). \n\nfrom the womb--from the beginning of Israel's national existence (Isa 44:2).\n\n"]},{"type":"verse","number":9,"content":["refrain--literally, \"muzzle\"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (Psa 78:38). \n\nfor thee--that is, that--omit \"that\": \"From thee.\"\n\n"]},{"type":"verse","number":10,"content":["(See on Isa 1:25). \n\nwith silver--rather, \"for silver.\" I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [GESENIUS]. Thy repentance is not complete: thou art not yet as refined silver. ROSENMULLER explains, \"not as silver,\" not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Isa 1:25; Isa 42:25; Eze 22:18-20, Eze 22:22). \n\nchosen--or else [LOWTH], tried . . . proved: according to GESENIUS, literally, \"to rub with the touchstone,\" or to cut in pieces so as to examine (Zac 13:9; Mal 3:3; Pe1 1:7).\n\n"]},{"type":"verse","number":11,"content":["how should my name--MAURER, instead of \"My name\" from Isa 48:9, supplies \"My glory\" from the next clause; and translates, \"How (shamefully) My glory has been profaned!\" In English Version the sense is, \"I will refrain (Isa 48:9, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people\" (Eze 20:9)? \n\nnot give my glory unto another--If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.\n\n"]},{"type":"verse","number":12,"content":["The Almighty, who has founded heaven and earth, can, and will, restore His people. \n\nthe first . . . last-- (Isa 41:4; Isa 44:6).\n\n"]},{"type":"verse","number":13,"content":["spanned--measured out (Isa 40:12). \n\nwhen I call . . . stand up together-- (Isa 40:26; Jer 33:25). But it is not their creation so much which is meant, as that, like ministers of God, the heavens and the earth are prepared at His command to execute His decrees (Psa 119:91) [ROSENMULLER].\n\n"]},{"type":"verse","number":14,"content":["among them--among the gods and astrologers of the Chaldees (Isa 41:22; Isa 43:9; Isa 44:7). \n\nLord . . . loved him; he will, &c.--that is, \"He whom the Lord hath loved will do,\" &c. [LOWTH]; namely, Cyrus (Isa 44:28; Isa 45:1, Isa 45:13; Isa 46:11). However, Jehovah's language of love is too strong to apply to Cyrus, except as type of Messiah, to whom alone it fully applies (Rev 5:2-5). \n\nhis pleasure--not Cyrus' own, but Jehovah's.\n\n"]},{"type":"verse","number":15,"content":["brought--led him on his way. \n\nhe--change from the first to the third person [BARNES]. Jehovah shall make his (Cyrus') way prosperous.\n\n"]},{"type":"verse","number":16,"content":["not . . . in secret-- (Isa 45:19). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly. \n\nfrom the time, &c.--From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present. \n\nsent me--The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Isa 61:1; Joh 10:36). Plainly, Isa 49:1, which is the continuation of the forty-eighth chapter, from Isa 48:16, where the change of speaker from God (Isa 48:1, Isa 48:12-15) begins, is the language of Messiah. Luk 4:1, Luk 4:14, Luk 4:18, shows that the Spirit combined with the Father in sending the Son: therefore \"His Spirit\" is nominative to \"sent,\" not accusative, following it.\n\n"]},{"type":"verse","number":17,"content":["teacheth . . . to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (Heb 12:10).\n\n"]},{"type":"verse","number":18,"content":["peace-- (Psa 119:165). Compare the desire expressed by the same Messiah (Mat 23:37; Luk 19:42). \n\nriver-- (Isa 33:21; Isa 41:18), a river flowing from God's throne is the symbol of free, abundant, and ever flowing blessings from Him (Eze 47:1; Zac 14:8; Rev 22:1). \n\nrighteousness--religious prosperity; the parent of \"peace\" or national prosperity; therefore \"peace\" corresponds to \"righteousness\" in the parallelism (Isa 32:17).\n\n"]},{"type":"verse","number":19,"content":["sand--retaining the metaphor of \"the sea\" (Isa 48:18). \n\nlike the gravel thereof--rather, as the Hebrew, \"like that (the offspring) of its (the sea's) bowels\"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [MAURER]. JEROME, Chaldee, and Syriac support English Version. \n\nhis name . . . cut off--transition from the second person, \"thy,\" to the third \"his.\" Israel's name was cut off \"as a nation\" during the Babylonish captivity; also it is so now, to which the prophecy especially looks (Rom 11:20).\n\n"]},{"type":"verse","number":20,"content":["Go . . . forth . . . end of the earth--Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it \"to the ends of the earth\" shows it has a more world-wide scope antitypically; Rev 18:4 shows that the mystical Babylon is ultimately meant. \n\nredeemed . . . Jacob-- (Isa 43:1; Isa 44:22-23).\n\n"]},{"type":"verse","number":21,"content":["Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [KIMCHI]. The circumstances, therefore, of the deliverance from Egypt (Exo 17:6; Num 20:11; Psa 78:15; Psa 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.\n\n"]},{"type":"verse","number":22,"content":["Repeated (Isa 57:21). All the blessings just mentioned (Isa 48:21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zac 12:10-14; Zac 13:1, Zac 13:9; Zac 14:3, Zac 14:14, Zac 14:20-21). The sentiment holds good also as to all wicked men (Job 15:20-25, Job 15:31-34).\n\nMessiah, as the ideal Israel (Isa 49:3), states the object of His mission, His want of success for a time, yet His certainty of ultimate success.\n\n\n\n\nNext: Isaiah Chapter 49\n\n"]}],"introduction":"THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS \"OBSTINATE\" PERVERSITY, TO STRANGE GODS (Isa 48:1-5). (Isa. 48:1-22)\n\nthe waters of Judah--spring from the fountain of Judah (Num 24:7; Deu 33:28; Psa 68:26; Margin). Judah has the \"fountain\" attributed to it, because it survived the ten tribes, and from it Messiah was to spring. \n\nswear by . . . Lord-- (Isa 19:18; Isa 45:23; Isa 65:16). \n\nmention--in prayers and praises. \n\nnot in truth-- (Jer 5:2; Joh 4:24).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/48.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":48},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/49.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":49},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/47.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":47},"numberOfVerses":21}