{"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":49,"content":[{"type":"verse","number":2,"content":["my mouth . . . sword-- (Isa 11:4; Rev 19:15). The double office of the Word of God, saving and damnatory, is implied (Isa 50:4; Joh 12:48; Heb 4:12). \n\nshaft-- (Psa 45:5). \"Polished,\" that is, free from all rust, implies His unsullied purity. \n\nin . . . quiver . . . hid me--Like a sword in its scabbard, or a shaft in the quiver, Messiah, before His appearing, was hid with God, ready to be drawn forth at the moment God saw fit [HENGSTENBERG]; also always protected by God, as the arrow by the quiver (Isa 51:16).\n\n"]},{"type":"verse","number":3,"content":["Israel--applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (Gen 32:28; Hos 12:3-4). He is also the ideal Israel, the representative man of the nation (compare Mat 2:15 with Hos 11:1). \n\nin whom . . . glorified-- (Joh 14:13; Joh 17:1-5).\n\n"]},{"type":"verse","number":4,"content":["I--Messiah. \n\nin vain--comparatively in the case of the greater number of His own countrymen. \"He came unto His own, and His own received Him not\" (Isa 53:1-3; Luk 19:14; Joh 1:11; Joh 7:5). Only a hundred twenty disciples met after His personal ministry was ended (Act 1:15). \n\nyet . . . my judgment . . . with the Lord--Ultimately, God will do justice to My cause, and reward (Margin for \"work,\" compare Isa 40:10; Isa 62:11) My labors and sufferings. He was never \"discouraged\" (Isa 42:4; Isa 50:7, Isa 50:10). He calmly, in spite of seeming ill success for the time, left the result with God, confident of final triumph (Isa 53:10-12; Pe1 2:23). So the ministers of Christ (Co1 4:1-5; Pe1 4:19).\n\n"]},{"type":"verse","number":5,"content":["The reason why He was confident that His work would be accepted and rewarded, namely, because He is \"glorious in the eyes of Jehovah,\" &c. \n\nto bring Jacob again to him-- (Mat 15:24; Act 3:26). \n\nThough Israel be not gathered--metaphor from a scattered flock which the shepherd gathers together again; or a hen and her chickens (Mat 23:37). Instead of the text \"not,\" the Keri has the similar Hebrew word, \"to Him,\" which the parallelism favors: \"And that Israel may be gathered to Him.\" \n\nyet--rather, parenthetically. \"For I am glorious, &c., and My God is My strength.\" Then (Isa 49:6) resuming the words from the beginning of Isa 49:5, \"He saith\" (I repeat), &c. HORSLEY explains, \"Notwithstanding the incredulity of the Jews, Messiah shall be glorified in the conversion of the Gentiles,\" reading as English Version: but if the Keri be read, \"Israel shall at one time or other be gathered, notwithstanding their incredulity during Messiah's sojourn on earth.\"\n\n"]},{"type":"verse","number":6,"content":["It is a light thing--\"It is too little that Thou shouldest,\" [HENGSTENBERG], that is, It is not enough honor to Thee to raise up Jacob and Israel, but I design for Thee more, namely, that Thou shouldest be the means of enlightening the Gentiles (Isa 42:6-7; Isa 60:3). \n\nthe preserved--namely, those remaining after the judgments of God on the nation--the elect remnant of Israel reserved for mercy. LOWTH, with a slight but needless change of the Hebrew, translates for \"tribes\" and \"preserved,\" the \"scions\"--the \"branches.\"\n\n"]},{"type":"verse","number":7,"content":["whom man despiseth--Hebrew, \"the despised of soul,\" that is, by every soul, by all men (Isa 52:14-15; Isa 53:3; Isa 50:6-9; Psa 22:6). LOWTH translates, \"whose person is despised.\" \n\nabhorreth--literally, \"who is an abomination to the nation\" (Luk 23:18-23). The Jews contemptuously call Him always Tolvi, \"the crucified.\" I prefer, on account of Goi, the Hebrew term for nation being usually applied to the Gentiles, and that for people to the Jews (Hos 1:9; so the Greek terms respectively also Laos and Ethne, Rom 9:25), to take \"nation\" here collectively for the Gentile world, which also spurned Him (Psa 2:1-3; Act 4:25-27). \n\nservant of rulers-- (Mat 17:27). He who would not exert His power against the rulers (Mat 26:52-53). \n\nshall see--namely the fulfilment of God's promises (Isa 49:3, Isa 49:6), \"when He (shall be) a light to the Gentiles.\" \n\narise--to reverence Thee (Psa 72:10-11; Phi 2:10). \n\nprinces also--rather, for the parallelism, supply the ellipsis, thus, \"Princes shall see and shall worship.\" \n\nfaithful--namely, to His promises. \n\nchoose thee--as God's elect (Isa 42:1).\n\n"]},{"type":"verse","number":8,"content":["Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer. \n\nan acceptable time--\"In a time of grace\" [HENGSTENBERG]. A limited time (Isa 61:2; Co2 6:2). The time judged by God to be the best fitted for effecting the purposes of His grace by Messiah. \n\nheard thee-- (Psa 2:8; Heb 5:7). \n\nday of salvation--when \"the fulness of time\" (Gal 4:4) shall have come. The day of salvation is \"to-day\" (Heb 4:7). \n\nhelped--given Thee the help needed to enable Thee, as man, to accomplish man's salvation. \n\npreserve--from the assaults and efforts of Satan, to divert Thee from Thy voluntary death to save man. \n\ncovenant of the people--(See on Isa 42:6). \"The people,\" in the singular, is always applied exclusively to Israel. \n\nestablish the earth--rather, \"to restore the land,\" namely, Canaan to Israel. Spiritually, the restoration of the Church (the spiritual Israel) to the heavenly land forfeited by man's sin is also included. \n\ncause to inherit . . . desolate heritages--image from the desolate state of Judea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Literally, Judea lying desolate for ages shall be possessed again by Israel (compare Isa 61:7, \"in their land\"). Jesus, the antitype of, and bearing the same name as Joshua (Heb 4:8), shall, like him, divide the land among its true heirs (Isa 54:3; Isa 61:4).\n\n"]},{"type":"verse","number":9,"content":["(Isa 42:7; Zac 9:12). \n\nprisoners--the Jews bound in legal bondage. \n\nthem . . . in darkness--the Gentiles having no light as to the one true God [VITRINGA]. \n\nShow yourselves--not only see but be seen (Mat 5:16; Mar 5:19). Come forth from the darkness of your prison into the light of the Sun of righteousness. \n\nin the ways, &c.--In a desert there are no \"ways,\" nor \"high places,\" with \"pastures\"; thus the sense is: \"They shall have their pastures, not in deserts, but in cultivated and inhabited places.\" Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [VITRINGA]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so ROSENMULLER. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.\n\n"]},{"type":"verse","number":10,"content":["Messiah will abundantly satisfy all the wants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (Isa 65:13; Mat 5:6), also in heaven (Rev 7:16-17).\n\n"]},{"type":"verse","number":11,"content":["my--All things are God's. \n\nmountains a way--I will remove all obstructions out of the way (Isa 40:4). \n\nexalted--that is, cast up (Isa 57:14; Isa 62:10); for instance, over valleys. VITRINGA explains \"mountains\" as great kingdoms, Egypt, Syria, &c., subjected to Rome, to facilitate the spreading of the Gospel; \"highways,\" the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (Isa 35:8-9).\n\n"]},{"type":"verse","number":12,"content":["Sinim--The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of \"Sinim\" suits the context which requires a people to be meant \"from far,\" and distinct from those \"from the north and from the west\" [GESENIUS].\n\n"]},{"type":"verse","number":13,"content":["So Rev 12:12. God will have mercy on the afflicted, because of His compassion; on His afflicted, because of His covenant.\n\n"]},{"type":"verse","number":14,"content":["Zion--the literal Israel's complaint, as if God had forsaken her in the Babylonian captivity; also in their dispersion previous to their future restoration; thereby God's mercy shall be called forth (Isa 63:15-19; Psa 77:9-10; Psa 102:17).\n\n"]},{"type":"verse","number":15,"content":["(Isa 44:21; Psa 103:13; Mat 7:11).\n\n"]},{"type":"verse","number":16,"content":["Alluding to the Jews' custom (perhaps drawn from Exo 13:9) of puncturing on their hands a representation of their city and temple, in token of zeal for them [LOWTH], (Sol 8:6).\n\n"]},{"type":"verse","number":17,"content":["Thy children--Israel (Isa 49:20-21; Isa 43:6). JEROME reads, for \"Thy children,\" \"Thy builders\"; they that destroyed thee shall hasten to build thee. \n\nhaste--to rebuild thy desolate capital. \n\nshall go forth--Thy destroyers shall leave Judea to Israel in undisturbed possession.\n\n"]},{"type":"verse","number":18,"content":["As Zion is often compared to a bride (Isa 54:5), so the accession of converts is like bridal ornaments (\"jewels,\" Isa 62:3; Mal 3:17). Her literal children are, however, more immediately meant, as the context refers to their restoration; and only secondarily to her spiritual children by conversion to Christ. Israel shall be the means of the final complete conversion of the nations (Mic 5:7; Rom 11:12, Rom 11:15). \n\nas a bride--namely, binds on her ornaments.\n\n"]},{"type":"verse","number":19,"content":["land of thy destruction--thy land once the scene of destruction. \n\ntoo narrow-- (Isa 54:1-2; Zac 10:10).\n\n"]},{"type":"verse","number":20,"content":["children . . . after . . . other--rather, \"the children of thy widowhood,\" that is, the children of whom thou hast been bereft during their dispersion in other lands (see on Isa 47:8) [MAURER]. \n\nagain--rather, \"yet.\" \n\ngive place--rather, \"stand close to me,\" namely, in order that we may be the more able to dwell in in the narrow place [HORSLEY]. Compare as to Israel's spiritual children, and the extension of the gospel sphere, Rom 15:19, Rom 15:24; Co2 10:14-16. But Isa 49:22 (compare Isa 66:20) shows that her literal children are primarily meant. GESENIUS translates, \"Make room.\"\n\n"]},{"type":"verse","number":21,"content":["Who, &c.--Zion's joyful wonder at the unexpected restoration of the ten tribes. Secondarily, the accession of spiritual Israelites to the mother church of Jerusalem from the Gentiles is meant. This created surprise at first (Act 10:45; Act 14:27; Act 15:3-4). \n\nlost . . . am desolate, a captive, and removing to and fro--rather, \"bereaved of . . . have been barren, an exile and outcast\" [HORSLEY]. She had been \"put away\" by Jehovah, her husband (Isa 50:1); hence her wonder at the children begotten to her.\n\n"]},{"type":"verse","number":22,"content":["lift . . . hand--that is, beckon to (see on Isa 13:2). \n\nstandard-- (Isa 11:12). \n\nbring . . . sons in . . . arms--The Gentiles shall aid in restoring Israel to its own land (Isa 60:4; Isa 66:20). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (Isa 60:12). \"Thy sons\" must be distinct from \"the Gentiles,\" who carry them; and therefore cannot primarily refer to converts among the Gentiles.\n\n"]},{"type":"verse","number":23,"content":["lick . . . dust--that is, kiss thy feet in token of humble submission. \n\nfor they . . . not . . . ashamed . . . wait for me--The restoration of Israel shall be in answer to their prayerful waiting on the Lord (Isa 30:18-19; Psa 102:16-17; Zac 12:10; Zac 14:3).\n\n"]},{"type":"verse","number":24,"content":["the prey--Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Dan 11:36-37, Dan 11:41, Dan 11:45). \n\nlawful captive--the Jews justly consigned for their sins (Isa 50:1) as captives to the foe. Secondarily, Satan and Death are \"the mighty\" conquerors of man, upon whom his sin give them their \"lawful\" claim. Christ answers that claim for the sinners, and so the captive is set free (Job 19:25; Job 14:14; Mat 12:29; Hos 6:2, where Isa 49:4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isa 26:19; Eph 4:8; Heb 2:14-15). Others not so well translate, \"the captives taken from among the just Israelites.\"\n\n"]},{"type":"verse","number":25,"content":["(Isa 53:12; Psa 68:18; Col 2:15). \n\ncontend with him, &c.-- (Isa 54:17).\n\n"]},{"type":"verse","number":26,"content":["feed . . . own flesh--a phrase for internal strifes (Isa 9:20). \n\nown blood--a just retribution for their having shed the blood of God's servants (Rev 16:6). \n\nsweet wine--that is must, or new wine, the pure juice which flows from the heap of grapes before they are pressed; the ancients could preserve it for a long time, so as to retain its flavor. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Rev 14:10, Rev 14:20). \n\nall flesh shall, &c.--the effect on the world of God's judgments (Isa 66:15-16, Isa 66:18-19; Rev 15:3-4).\n\n\n\n\nNext: Isaiah Chapter 50\n\n"]}],"introduction":"SIMILAR TO CHAPTER 42 (Isa 49:1-9). (Isa. 49:1-26)\n\nO isles--Messiah is here regarded as having been rejected by the Jews (Isa 49:4-5), and as now turning to the Gentiles, to whom the Father hath given Him \"for a light and salvation.\" \"Isles\" mean all regions beyond sea. \n\nfrom the womb-- (Isa 44:2; Luk 1:31; Joh 10:36). \n\nfrom . . . bowels . . . mention of my name--His name \"Jesus\" (that is, God-Saviour) was designated by God before His birth (Mat 1:21).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/49.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":49},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/50.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":50},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/48.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":48},"numberOfVerses":25}