{"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":50,"content":[{"type":"verse","number":2,"content":["I--Messiah. \n\nno man--willing to believe in and obey Me (Isa 52:1, Isa 52:3). The same Divine Person had \"come\" by His prophets in the Old Testament (appealing to them, but in vain, Jer 7:25-26), who was about to come under the New Testament. \n\nhand shortened--the Oriental emblem of weakness, as the long stretched-out hand is of power (Isa 59:1). Notwithstanding your sins, I can still \"redeem\" you from your bondage and dispersion. \n\ndry up . . . sea-- (Exo 14:21). The second exodus shall exceed, while it resembles in wonders, the first (Isa 11:11, Isa 11:15; Isa 51:15). \n\nmake . . . rivers . . . wilderness--turn the prosperity of Israel's foes into adversity. \n\nfish stinketh--the very judgment inflicted on their Egyptian enemies at the first exodus (Exo 7:18, Exo 7:21).\n\n"]},{"type":"verse","number":3,"content":["heavens . . . blackness--another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (Exo 10:21). \n\nsackcloth-- (Rev 6:12).\n\n"]},{"type":"verse","number":4,"content":["Messiah, as \"the servant of Jehovah\" (Isa 42:1), declares that the office has been assigned to Him of encouraging the \"weary\" exiles of Israel by \"words in season\" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (Isa 50:5-6), for that He knows His cause will triumph at last (Isa 50:7-8). \n\nlearned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Isa 49:2; Exo 4:11; Mat 7:28-29; Mat 13:54). \n\nspeak a word in season-- (Pro 15:23; Pro 25:11). Literally, \"to succor by words,\" namely, in their season of need, the \"weary\" dispersed ones of Israel (Deu 28:65-67). Also, the spiritual \"weary\" (Isa 42:3; Mat 11:28). \n\nwakeneth morning by morning, &c.--Compare \"daily rising up early\" (Jer 7:25; Mar 1:35). The image is drawn from a master wakening his pupils early for instruction. \n\nwakeneth . . . ear--prepares me for receiving His divine instructions. \n\nas the learned--as one taught by Him. He \"learned obedience,\" experimentally, \"by the things which He suffered\"; thus gaining that practical learning which adapted Him for \"speaking a word in season\" to suffering men (Heb 5:8).\n\n"]},{"type":"verse","number":5,"content":["opened . . . ear--(See on Isa 42:20; Isa 48:8); that is, hath made me obediently attentive (but MAURER, \"hath informed me of my duty\"), as a servant to his master (compare Psa 40:6-8, with Phi 2:7; Isa 42:1; Isa 49:3, Isa 49:6; Isa 52:13; Isa 53:11; Mat 20:28; Luk 22:27). \n\nnot rebellious--but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (Heb 10:5-10).\n\n"]},{"type":"verse","number":6,"content":["smiters--with scourges and with the open hand (Isa 52:14; Mar 14:65). Literally fulfilled (Mat 27:26; Mat 26:27; Luk 18:33). To \"pluck the hair\" is the highest insult that can be offered an Oriental (Sa2 10:4; Lam 3:30). \"I gave\" implies the voluntary nature of His sufferings; His example corresponds to His precept (Mat 5:39). \n\nspitting--To spit in another's presence is an insult in the East, much more on one; most of all in the face (Job 30:10; Mat 27:30; Luk 18:32).\n\n"]},{"type":"verse","number":7,"content":["Sample of His not being \"discouraged\" (Isa 42:4; Isa 49:5). \n\nset . . . face like . . . flint--set Myself resolutely, not to be daunted from My work of love by shame or suffering (Eze 3:8-9).\n\n"]},{"type":"verse","number":8,"content":["(Isa 49:4). The believer, by virtue of his oneness with Christ, uses the same language (Psa 138:8; Rom 8:32-34). But \"justify\" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (Luk 23:44-47; Rom 1:4; Ti1 3:16, with which compare Pe1 3:18); in their case, on the ground of His righteousness and meritorious death imputed to them (Rom 5:19). \n\nstand together--in judgment, to try the issue. \n\nadversary--literally, \"master of my cause,\" that is, who has real ground of accusation against me, so that he can demand judgment to be given in his favor (compare Zac 3:1, &c. Rev 12:10).\n\n"]},{"type":"verse","number":9,"content":["(Compare \"deal,\" or \"proper,\" Isa 52:13, Margin; Isa 53:10; Psa 118:6; Jer 23:5). \n\nas a garment-- (Isa 51:6, Isa 51:8; Psa 102:26). A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of the moth; hence the frequency of the image in Scripture.\n\n"]},{"type":"verse","number":10,"content":["Messiah exhorts the godly after His example (Isa 49:4-5; Isa 42:4) when in circumstances of trial (\"darkness,\" Isa 47:5), to trust in the arm of Jehovah alone. \n\nWho is, &c.--that is, Whosoever (Jdg 7:3). \n\nobeyeth . . . servant--namely, Messiah. The godly \"honor the Son, even as they honor the Father\" (Joh 5:23). \n\ndarkness-- (Mic 7:8-9). God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, \"My God, My God, why hast Thou forsaken Me?\" \n\nlight--rather, \"splendor\"; bright sunshine; for the servant of God is never wholly without \"light\" [VITRINGA]. A godly man's way may be dark, but his end shall be peace and light. A wicked man's way may be bright, but his end shall be utter darkness (Psa 112:4; Psa 97:11; Psa 37:24). \n\nlet him trust in the name of the Lord--as Messiah did (Isa 50:8-9).\n\n"]},{"type":"verse","number":11,"content":["In contrast to the godly (Isa 50:10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Ecc 11:9). The image is continued from Isa 50:10, \"darkness\"; human devices for salvation (Pro 19:21; Pro 16:9, Pro 16:25) are like the spark that goes out in an instant in darkness (compare Job 18:6; Job 21:17, with Psa 18:28). \n\nsparks--not a steady light, but blazing sparks extinguished in a moment. \n\nwalk--not a command, but implying that as surely as they would do so, they should lie down in sorrow (Jer 3:25). In exact proportion to mystic Babylon's previous \"glorifying\" of herself shall be her sorrow (Mat 25:30; Mat 8:12; Rev 18:7).\n\n\n\n\nNext: Isaiah Chapter 51\n\n"]}],"introduction":"THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)\n\nWhere . . . mothers divorcement--Zion is \"the mother\"; the Jews are the children; and God the Husband and Father (Isa 54:5; Isa 62:5; Jer 3:14). GESENIUS thinks that God means by the question to deny that He had given \"a bill of divorcement\" to her, as was often done on slight pretexts by a husband (Deu 24:1), or that He had \"sold\" His and her \"children,\" as a poor parent sometimes did (Exo 21:7; Kg2 4:1; Neh 5:5) under pressure of his \"creditors\"; that it was they who sold themselves through their own sins. MAURER explains, \"Show the bill of your mother's divorcement, whom . . . ; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold\" (Isa 52:3). HORSLEY best explains (as the antithesis between \"I\" and \"yourselves\" shows, though LOWTH translates, \"Ye are sold\") I have never given your mother a regular bill of divorcement; I have merely \"put her away\" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any \"creditor\" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (Kg1 21:25). \n\nbill . . . whom--rather, \"the bill with which I have put her away\" [MAURER].\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/50.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":50},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/51.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":51},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/49.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":49},"numberOfVerses":10}