{"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":53,"content":[{"type":"verse","number":2,"content":["tender plant--Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on Isa 11:1). \n\nshall grow . . . hath--rather, \"grew up . . . had.\" \n\nbefore him--before Jehovah. Though unknown to the world (Joh 1:11), Messiah was observed by God, who ordered the most minute circumstances attending His growth. \n\nroot--that is, sprout from a root. \n\nform--beautiful form: sorrow had marred His once beautiful form. \n\nand when we shall see--rather, joined with the previous words, \"Nor comeliness (attractiveness) that we should look (with delight) on Him.\" \n\nthere is--rather, \"was.\" The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. LENTULUS to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [VITRINGA].\n\n"]},{"type":"verse","number":3,"content":["rejected--\"forsaken of men\" [GESENIUS]. \"Most abject of men.\" Literally, \"He who ceases from men,\" that is, is no longer regarded as a man [HENGSTENBERG]. (See on Isa 52:14; Isa 49:7). \n\nman of sorrows--that is, whose distinguishing characteristic was sorrows. \n\nacquainted with--familiar by constant contact with. \n\ngrief--literally, \"disease\"; figuratively for all kinds of calamity (Jer 6:14); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness. \n\nand we hid . . . faces--rather, as one who causes men to hide their faces from Him (in aversion) [MAURER]. Or, \"He was as an hiding of the face before it,\" that is, as a thing before which a man covers his face in disgust [HENGSTENBERG]. Or, \"as one before whom is the covering of the face\"; before whom one covers the face in disgust [GESENIUS]. \n\nwe--the prophet identifying himself with the Jews. See HORSLEY'S view (see on Isa 53:1). \n\nesteemed . . . not--negative contempt; the previous words express positive.\n\n"]},{"type":"verse","number":4,"content":["Surely . . . our griefs--literally, \"But yet He hath taken (or borne) our sicknesses,\" that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby \"Himself took OUR infirmities\" (bodily diseases). So Mat 8:17 quotes it. In the Hebrew for \"borne,\" or took, there is probably the double notion, He took on Himself vicariously (so Isa 53:5-6, Isa 53:8, Isa 53:12), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (Isa 63:9; Heb 4:15) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of ARCHBISHOP MAGEE, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (Mat 27:45), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare Isa 50:10). \n\ncarried . . . sorrows--The notion of substitution strictly. \"Carried,\" namely, as a burden. \"Sorrows,\" that is, pains of the mind; as \"griefs\" refer to pains of the body (Psa 32:10; Psa 38:17). Mat 8:17 might seem to oppose this: \"And bare our sicknesses.\" But he uses \"sicknesses\" figuratively for sins, the cause of them. Christ took on Himself all man's \"infirmities;\" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (Isa 33:24; Psa 103:3; Mat 9:2; Joh 5:14; Jam 5:15). \n\nwe did esteem him stricken--judicially [LOWTH], namely, for His sins; whereas it was for ours. \"We thought Him to be a leper\" [JEROME, Vulgate], leprosy being the direct divine judgment for guilt (Lev. 13:1-59; Num 12:10, Num 12:15; Ch2 26:18-21). \n\nsmitten--by divine judgments. \n\nafflicted--for His sins; this was the point in which they so erred (Luk 23:34; Act 3:17; Co1 2:8). He was, it is true, \"afflicted,\" but not for His sins.\n\n"]},{"type":"verse","number":5,"content":["wounded--a bodily wound; not mere mental sorrow; literally, \"pierced\"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (Psa 22:16). The Margin, wrongly, from a Hebrew root, translates, \"tormented.\" \n\nfor . . . for-- (Rom 4:25; Co2 5:21; Heb 9:28; Pe1 2:24; Pe1 3:18) --the cause for which He suffered not His own, but our sins. \n\nbruised--crushing inward and outward suffering (see on Isa 53:10). \n\nchastisement--literally, the correction inflicted by a parent on children for their good (Heb 12:5-8, Heb 12:10-11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; Rom 5:1; Eph 2:14-15, Eph 2:17) of the children of God was to be effected (Heb 2:14). \n\nupon him--as a burden; parallel to \"hath borne\" and \"carried.\" \n\nstripes--minutely prophetical of His being scourged (Mat 27:26; Pe1 2:24). \n\nhealed--spiritually (Psa 41:4; Jer 8:22).\n\n"]},{"type":"verse","number":6,"content":["Penitent confession of believers and of Israel in the last days (Zac 12:10). \n\nsheep . . . astray-- (Psa 119:176; Pe1 2:25). The antithesis is, \"In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life\" [CALVIN]. True, also, literally of Israel before its coming restoration (Eze 34:5-6; Zac 10:2, Zac 10:6; compare with Eze 34:23-24; Jer 23:4-5; also Mat 9:36). \n\nlaid--\"hath made to light on Him\" [LOWTH]. Rather, \"hath made to rush upon Him\" [MAURER]. \n\nthe iniquity--that is, its penalty; or rather, as in Co2 5:21; He was not merely a sin offering (which would destroy the antithesis to \"righteousness\"), but \"sin for us\"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the \"sin\" of the world is one (Rom 5:16-17); thus we are made not merely righteous, but righteousness, even \"the righteousness of God.\" The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.\n\n"]},{"type":"verse","number":7,"content":["oppressed--LOWTH translates, \"It was exacted, and He was made answerable.\" The verb means, \"to have payment of a debt sternly exacted\" (Deu 15:2-3), and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to. \n\nand . . . afflicted--or, and yet He suffered, or bore Himself patiently, &c. [HENGSTENBERG and MAURER]. LOWTH'S translation, \"He was made answerable,\" is hardly admitted by the Hebrew. \n\nopened not . . . mouth-- Jer 11:19; and David in Psa 38:13-14; Psa 39:9, prefiguring Messiah (Mat 26:63; Mat 27:12, Pe1 2:23).\n\n"]},{"type":"verse","number":8,"content":["Rather, \"He was taken away (that is, cut off) by oppression and by a judicial sentence\"; a hendiadys for, \"by an oppressive judicial sentence\" [LOWTH and HENGSTENBERG]. GESENIUS not so well, \"He was delivered from oppression and punishment\" only by death. English Version also translates, \"from . . . from,\" not \"by . . . by.\" But \"prison\" is not true of Jesus, who was not incarcerated; restraint and bonds (Joh 18:24) more accord with the Hebrew. Act 8:33; translate as the Septuagint: \"In His humiliation His judgment (legal trial) was taken away\"; the virtual sense of the Hebrew as rendered by LOWTH and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (Mat 26:59; Mar 14:55-59). HORSLEY translates, \"After condemnation and judgment He was accepted.\" \n\nwho . . . declare . . . generation--who can set forth (the wickedness of) His generation? that is, of His contemporaries [ALFORD on Act 8:33], which suits best the parallelism, \"the wickedness of His generation\" corresponding to \"oppressive judgment.\" But LUTHER, \"His length of life,\" that is, there shall be no end of His future days (Isa 53:10; Rom 6:9). CALVIN includes the days of His Church, which is inseparable from Himself. HENGSTENBERG, \"His posterity.\" He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. CHYRSOSTOM, &c., \"His eternal sonship and miraculous incarnation.\" \n\ncut off--implying a violent death (Dan 9:26). \n\nmy people--Isaiah, including himself among them by the word \"my\" [HENGSTENBERG]. Rather, JEHOVAH speaks in the person of His prophet, \"My people,\" by the election of grace (Heb 2:13). \n\nwas he stricken--Hebrew, \"the stroke (was laid) upon Him.\" GESENIUS says the Hebrew means \"them\"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But JEROME, the Syriac, and Ethiopiac versions translate it \"Him\"; so it is singular in some passages; Psa 11:7, His; Job 27:23, Him; Isa 44:15, thereto. The Septuagint, the Hebrew, lamo, \"upon Him,\" read the similar words, lamuth, \"unto death,\" which would at once set aside the Jewish interpretation, \"upon them.\" ORIGEN, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [LOWTH]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.\n\n"]},{"type":"verse","number":9,"content":["Rather, \"His grave was appointed,\" or \"they appointed Him His grave\" [HENGSTENBERG]; that is, they intended (by crucifying Him with two thieves, Mat 27:38) that He should have His grave \"with the wicked.\" Compare Joh 19:31, the denial of honorable burial being accounted a great ignominy (see on Isa 14:19; Jer 26:23). \n\nand with . . . rich--rather, \"but He was with a rich man,\" &c. GESENIUS, for the parallelism to \"the wicked,\" translates \"ungodly\" (the effect of riches being to make one ungodly); but the Hebrew everywhere means \"rich,\" never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God (Mat 27:57; Mar 15:43-46; Joh 19:39-40); two rich men honored Him at His death, Joseph of ArimathÃ&brvbra, and Nicodemus. \n\nin his death--Hebrew, \"deaths.\" LOWTH translates, \"His tomb\"; bamoth, from a different root, meaning \"high places,\" and so mounds for sepulture (Eze 43:7). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, \"after His death\" [HENGSTENBERG]; as we say, \"at His death.\" The plural, \"deaths,\" intensifies the force; as Adam by sin \"dying died\" (Gen 2:17, Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost. \n\nbecause--rather, as the sense demands (so in Job 16:17), \"although He had done no,\" &c. [HENGSTENBERG], (Pe1 2:20-22; Jo1 3:5). \n\nviolence--that is, wrong.\n\n"]},{"type":"verse","number":10,"content":["Transition from His humiliation to His exaltation. \n\npleased the Lord--the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might \"do Jehovah's will\" (Joh 6:38; Heb 10:7, Heb 10:9), as to man's redemption; so at the end of the verse, \"the pleasure of the LORD shall prosper in His hand.\" \n\nbruise--(see Isa 53:5); Gen 3:15, was hereby fulfilled, though the Hebrew word for \"bruise,\" there, is not the one used here. The word \"Himself,\" in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. HENGSTENBERG rightly objects to MAGEE'S translation, \"taken away,\" instead of \"borne,\" that the parallelism to \"carried\" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (Eze 18:20). Matthew, elsewhere, also sets forth His vicarious atonement (Mat 20:28). \n\nwhen thou, &c.--rather, as Margin, \"when His soul (that is, He) shall have made an offering,\" &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (Isa 53:10), to Jehovah speaking in the first person in Isa 53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse. \n\noffering for sin-- (Rom 3:25; Jo1 2:2; Jo1 4:10). \n\nhis seed--His spiritual posterity shall be numerous (Psa 22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (Gen 48:11; Psa 128:6). \n\nprolong . . . days--also esteemed a special blessing among the Jews (Psa 91:16). Messiah shall, after death, rise again to an endless life (Hos 6:2; Rom 6:9). \n\nprosper-- (Isa 52:13, Margin).\n\n"]},{"type":"verse","number":11,"content":["Jehovah is still speaking. \n\nsee of the travail--He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (Isa 49:4-5; Isa 50:5, Isa 50:9). The \"satisfaction,\" in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (Isa 2:2-4). \n\nhis knowledge--rather, the knowledge (experimentally) of Him (Joh 17:3; Phi 3:10). \n\nmy . . . servant--Messiah (Isa 42:1; Isa 52:13). \n\nrighteous--the ground on which He justifies others, His own righteousness (Jo1 2:1). \n\njustify--treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness. \n\nbear . . . iniquities-- (Isa 53:4-5), as the sinner's substitute.\n\n"]},{"type":"verse","number":12,"content":["divide--as a conqueror dividing the spoil after a victory (Psa 2:8; Luk 11:22). \n\nhim--for Him. \n\nwith . . . great--HENGSTENBERG translates, \"I will give Him the mighty for a portion\"; so the Septuagint. But the parallel clause, \"with the strong,\" favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty. \n\nspoil . . . strong-- (Col 2:15; compare Pro 16:19). \"With the great; with the mighty,\" may mean, as a great and mighty hero. \n\npoured out . . . soul--that is, His life, which was considered as residing in the blood (Lev 17:11; Rom 3:25). \n\nnumbered with, &c.--not that He was a transgressor, but He was treated as such, when crucified with thieves (Mar 15:28; Luk 22:37). \n\nmade intercession, &c.--This office He began on the cross (Luk 23:34), and now continues in heaven (Isa 59:16; Heb 9:24; Jo1 2:1). Understand because before \"He was numbered . . . He bare . . . made intercession.\" His meritorious death and intercession are the cause of His ultimate triumph. MAURER, for the parallelism, translates, \"He was put on the same footing with the transgressors.\" But English Version agrees better with the Hebrew, and with the sense and fact as to Christ. MAURER'S translation would make a tautology after \"He was numbered with the transgressors\"; parallelism does not need so servile a repetition. \"He made intercession for,\" &c., answers to the parallel. \"He was numbered with,\" &c., as effect answers to cause, His intercession for sinners being the effect flowing from His having been numbered with them.\n\nIsrael converted is compared to a wife (Isa 54:5; Isa 62:5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity [HORSLEY].\n\n\n\n\nNext: Isaiah Chapter 54\n\n"]}],"introduction":"MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)\n\nreport--literally, \"the thing heard,\" referring to which sense Paul says, \"So, then, faith cometh by hearing\" (Rom 10:16-17). \n\narm--power (Isa 40:10); exercised in miracles and in saving men (Rom 1:16; Co1 1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (Isa 49:4; Mar 6:6; Mar 9:19; Act 1:15). Two reasons are given why all ought to have believed: (1) The \"report\" of the \"ancient prophets.\" (2) \"The arm of Jehovah\" exhibited in Messiah while on earth. In HORSLEY'S view, this will be the penitent confession of the Jews, \"How few of our nation, in Messiah's days, believed in Him!\"\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/53.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":53},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/54.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":54},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/52.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":52},"numberOfVerses":11}