{"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":52,"content":[{"type":"verse","number":2,"content":["from the dust--the seat of mourners (Job 2:12-13). \n\narise, and sit--namely, in a more dignified place: on a divan or a throne [LOWTH], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, \"Arise, and sit erect\" [MAURER]. \n\nbands of . . . neck--the yoke of thy captivity.\n\n"]},{"type":"verse","number":3,"content":["As you became your foes' servants, without their paying any price for you (Jer 15:13), so they shall release you without demanding any price or reward (Isa 45:13), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, \"sold under sin,\" gratuitously (Rom 7:14), shall be redeemed also gratuitously (Isa 55:1).\n\n"]},{"type":"verse","number":4,"content":["My people--Jacob and his sons. \n\nwent down--Judea was an elevated country compared with Egypt. \n\nsojourn--They went there to stay only till the famine in Canaan should have ceased. \n\nAssyrian--Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)? \n\nwithout cause--answering to \"for naught\" in Isa 52:5; it was an act of gratuitous oppression in the present case, as in that case.\n\n"]},{"type":"verse","number":5,"content":["what have I here--that is, what am I called on to do? The fact \"that My people is taken away (into captivity; Isa 49:24-25) for naught\" (by gratuitous oppression, Isa 52:4; also Isa 52:3, and see on Isa 52:3) demands My interposition. \n\nthey that rule--or \"tyrannize,\" namely, Babylon, literal and mystical. \n\nmake . . . to howl--or, raise a cry of exultation over them [MAURER]. \n\nblasphemed--namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (Eze 20:9, Eze 20:14).\n\n"]},{"type":"verse","number":6,"content":["shall know in that day--when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Psa 102:16; Zac 12:10; Zac 14:5).\n\n"]},{"type":"verse","number":7,"content":["beautiful . . . feet--that is, The advent of such a herald seen on the distant \"mountains\" (see on Isa 40:9; Isa 41:27; Isa 25:6-7; Sol 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Nah 1:15). \n\ngood tidings--only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Luk 2:10-11), \"beginning at Jerusalem\" (Luk 24:17), \"the city of the great King\" (Mat 5:35), where Messiah shall, at the final restoration of Israel, \"reign\" as peculiarly Zion's God (\"Thy God reigneth\"; compare Psa 2:6).\n\n"]},{"type":"verse","number":8,"content":["watchmen--set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Isa 21:6-8). The Hebrew is more forcible than English Version, \"The voice of thy watchmen\" (exclamatory as in Sol 2:8). \"They lift up their voice! together they sing.\" \n\neye to eye--that is, close at hand, and so clearly [GESENIUS]; Num 14:14, \"face to face\"; Num 12:8, \"mouth to mouth.\" Compare Co1 13:12; Rev 22:4, of which Simeon's sight of the Saviour was a prefiguration (Luk 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Isa 62:6-7), \n\nbring again--that is, restore. Or else, \"return to\" [MAURER].\n\n"]},{"type":"verse","number":9,"content":["(Isa 14:7-8; Isa 42:11). \n\nredeemed--spiritually and nationally (Isa 48:20).\n\n"]},{"type":"verse","number":10,"content":["made bare . . . arm--metaphor from warriors who bare their arm for battle (Eze 4:7). \n\nall . . . earth . . . see . . . salvation of . . . God--The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Isa 66:18-20). The partial fulfilment (Luk 3:6) is a forerunner of the future complete fulfilment.\n\n"]},{"type":"verse","number":11,"content":["(Isa 48:20; Zac 2:6-7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Rev 18:4). \n\nye . . . that bear . . . vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple (Jer 27:18). Nebuchadnezzar had carried them to Babylon (Ch2 36:18). Cyrus restored them (Ezr 1:7-11). \n\nbe . . . clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.\n\n"]},{"type":"verse","number":12,"content":["not . . . with haste--as when ye left Egypt (Exo 12:33, Exo 12:39; Deu 16:3; compare Note, see on Isa 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. \n\nLord--Jehovah, as your Leader in front (Isa 40:3; Exo 23:20; Mic 2:13). \n\nrereward--literally, \"gather up,\" that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.\n\n"]},{"type":"verse","number":13,"content":["Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Isa 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mat 8:17; Mar 15:28; Luk 22:37; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mar 9:12; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25; Jo1 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are \"our librarians\" [PALEY]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). HILLEL maintained that Messiah has already come in the person of Hezekiah. BUXTORF states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa 53:4-6, Isa 53:9, Isa 53:11; contrast Jer 20:7; Jer 15:10-21; Psa 137:8-9). Isa 53:9 can hold good of none other. The objection that the sufferings (Isa 53:1-10) referred to are represented as past, the glorification alone as future (Isa 52:13-15; Isa 53:11-12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second. \n\nBehold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, Joh 19:14). \n\nmy servant--Messiah (Isa 42:1). \n\ndeal prudently--rather, \"prosper\" [GESENIUS] as the parallel clause favors (Isa 53:10). Or, uniting both meanings, \"shall reign well\" [HENGSTENBERG]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Isa 53:12) corresponds; the section (Isa 52:13; Isa 53:12) begins as it ends with His final glory. \n\nextolled--elevated (Mar 16:19; Eph 1:20-22; Pe1 3:22).\n\n"]},{"type":"verse","number":14,"content":["Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. \"Just as many were astonished (accompanied with aversion, Jer 18:16; Jer 19:8), &c.; his visage, &c.; so shall He sprinkle,\" &c.; Israel in this answers to its antitype Messiah, now \"an astonishment and byword\" (Deu 28:37), hereafter about to be a blessing and means of salvation to many nations (Isa 2:2-3; Mic 5:7). \n\nthee; his--Such changes of persons are common in Hebrew poetry. \n\nmarred--Hebrew, \"disfigurement\"; abstract for concrete; not only disfigured, but disfigurement itself. \n\nmore than man--CASTALIO translates, \"so that it was no longer that of a man\" (compare Psa 22:6). The more perfect we may suppose the \"body prepared\" (Heb 10:5) for Him by God, the sadder by contrast was the \"marring\" of His visage and form.\n\n"]},{"type":"verse","number":15,"content":["sprinkle many--GESENIUS, for the antithesis to \"be astonished,\" translates, \"shall cause . . . to exult.\" But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation (Lev 4:6; Lev 16:18-19); or with water, to purify (Eze 36:25; compare as to the Spirit, Act 2:33), both appropriate to Messiah (Joh 13:8; Heb 9:13-14; Heb 10:22; Heb 12:24; Pe1 1:2). The antithesis is sufficient without any forced rendering. Many were astonished; so many (not merely men, but) nations shall be sprinkled. They were amazed at such an abject person claiming to be Messiah; yet it is He who shall justify and purify. Men were dumb with the amazement of scorn at one marred more than the lowest of men, yet the highest: even kings (Isa 49:7, Isa 49:23) shall be dumb with awe and veneration (\"shut . . . mouths\"; Job 29:9-10; Mic 7:16). \n\nthat . . . not . . . told them--the reason why kings shall so venerate them; the wonders of redemption, which had not been before told them, shall then be announced to them, wonders such as they had never heard or seen parallelled (Isa 55:1; Rom 15:21; Rom 16:25-26).\n\nThe speaker, according to HORSLEY, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Isa 52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: \"Who hath believed our report,\" that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.\n\n\n\n\nNext: Isaiah Chapter 53\n\n"]}],"introduction":"FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)\n\nstrength--as thy adornment; answering to \"beautiful garments\" in the parallel clause. Arouse thyself from dejection and assume confidence. \n\nthe holy city-- (Neh 11:1; Rev 21:2). \n\nno more . . . unclean-- (Isa 35:8; Isa 60:21; Joe 3:17; Rev 21:27). A prophecy never yet fulfilled. \n\nuncircumcised--spiritually (Eze 44:9; Act 7:51).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/52.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":52},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/53.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":53},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/51.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":51},"numberOfVerses":14}