{"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":57,"content":[{"type":"verse","number":2,"content":["Or, \"he entereth into peace\"; in contrast to the persecutions which he suffered in this world (Job 3:13, Job 3:17). The Margin not so well translates, \"he shall go in peace\" (Psa 37:37; Luk 2:29). \n\nrest--the calm rest of their bodies in their graves (called \"beds,\" Ch2 16:14; compare Isa 14:18; because they \"sleep\" in them, with the certainty of awakening at the resurrection, Th1 4:14) is the emblem of the eternal \"rest\" (Heb 4:9; Rev 14:13). \n\neach one walking in . . . uprightness--This clause defines the character of those who at death \"rest in their beds,\" namely, all who walk uprightly.\n\n"]},{"type":"verse","number":3,"content":["But . . . ye--In contrast to \"the righteous\" and their end, he announces to the unbelieving Jews their doom. \n\nsons of the sorceress--that is, ye that are addicted to sorcery: this was connected with the worship of false gods (Kg2 21:6). No insult is greater to an Oriental than any slur cast on his mother (Sa1 20:30; Job 30:8). \n\nseed of the adulterer--Spiritual adultery is meant: idolatry and apostasy (Mat 16:4).\n\n"]},{"type":"verse","number":4,"content":["sport yourselves--make a mock (Isa 66:5). Are ye aware of the glory of Him whom you mock, by mocking His servants (\"the righteous,\" Isa 57:1)? (Ch2 36:16). \n\nmake . . . wide month-- (Psa 22:7, Psa 22:13; Psa 35:21; Lam 2:16). \n\nchildren of transgression, &c.--not merely children of transgressors, and a seed of false parents, but of transgression and falsehood itself, utterly unfaithful to God.\n\n"]},{"type":"verse","number":5,"content":["Enflaming yourselves--burning with lust towards idols [GESENIUS]; or else (compare Margin), in the terebinth groves, which the Hebrew and the parallelism favor (see on Isa 1:29) [MAURER]. \n\nunder . . . tree-- (Kg2 17:10). The tree, as in the Assyrian sculptures, was probably made an idolatrous symbol of the heavenly hosts. \n\nslaying . . . children--as a sacrifice to Molech, &c. (Kg2 17:31; Ch2 28:3; Ch2 33:6). \n\nin . . . valleys--the valley of the son of Hinnom. Fire was put within a hollow brazen statue, and the child was put in his heated arms; kettle drums (Hebrew, toph) were beaten to drown the child's cries; whence the valley was called Tophet (Ch2 33:6; Jer 7:3). \n\nunder . . . clifts--the gloom of caverns suiting their dark superstitions.\n\n"]},{"type":"verse","number":6,"content":["The smooth stones, shaped as idols, are the gods chosen by thee as thy portion (Psa 16:5). \n\nmeat offering--not a bloody sacrifice, but one of meal and flour mingled with oil. \"Meat\" in Old English meant food, not flesh, as it means now (Lev 14:10). \n\nShould I receive comfort--rather, \"Shall I bear these things with patience?\" [HORSLEY].\n\n"]},{"type":"verse","number":7,"content":["Upon . . . high mountain . . . bed--image from adultery, open and shameless (Eze 23:7); the \"bed\" answers to the idolatrous altar, the scene of their spiritual unfaithfulness to their divine husband (Eze 16:16, Eze 16:25; Eze 23:41).\n\n"]},{"type":"verse","number":8,"content":["\"Remembrance,\" that is, memorials of thy idolatry: the objects which thou holdest in remembrance. They hung up household tutelary gods \"behind the doors\"; the very place where God has directed them to write His laws \"on the posts and gates\" (Deu 6:9; Deu 11:20); a curse, too, was pronounced on putting up an image \"in a secret place\" (Deu 27:15). \n\ndiscovered thyself--image from an adulteress. \n\nenlarged . . . bed--so as to receive the more paramours. \n\nmade . . . covenant--with idols: in open violation of thy \"covenant\" with God (Exo 19:5; Exo 23:32). Or, \"hast made assignations with them for thyself\" [HORSLEY]. \n\nthy bed . . . their bed--The Jews' sin was twofold; they resorted to places of idolatry (\"their bed\"), and they received idols into the temple of God (\"thy bed\"). \n\nwhere--rather, \"ever since that\" [HORSLEY]. The Hebrew for \"where\" means \"room\" (Margin), a place; therefore, translate, \"thou hast provided a place for it\" (for \"their bed\"), namely, by admitting idolatrous altars in thy land [BARNES]; or \"thou choosest a (convenient) place for thyself\" in their bed [MAURER] (Isa 56:5).\n\n"]},{"type":"verse","number":9,"content":["the king--the idol which they came to worship, perfumed with oil, like harlots (Jer 4:30; Eze 23:16, Eze 23:40). So \"king\" means idol (Amo 5:26; Zep 1:5); (malcham meaning \"king\") [ROSENMULLER]. Rather, the king of Assyria or Egypt, and other foreign princes, on whom Israel relied, instead of on God; the \"ointment\" will thus refer to the presents (Hos 12:1), and perhaps the compliances with foreigners idolatries, whereby Israel sought to gain their favor [LOWTH] (Isa 30:6; Eze 16:33; Eze 23:16; Hos 7:11). \n\nsend . . . messengers far off--not merely to neighboring nations, but to those \"far off,\" in search of new idols, or else alliances. \n\neven unto hell--the lowest possible degradation.\n\n"]},{"type":"verse","number":10,"content":["greatness of . . . way--the length of thy journey in seeking strange gods, or else foreign aid (Jer 2:23-24). Notwithstanding thy deriving no good from these long journeys (so, \"send . . . far off,\" Isa 57:9), thou dost not still give up hope (Jer 2:25; Jer 18:12). \n\nhast found . . . life of . . . hand--for \"thou still findest life (that is, vigor) enough in thy hand\" to make new idols [MAURER], or to seek new alliance (\"hand\" being then taken for strength in general). \n\ngrieved--rather, \"therefore thou art not weak\" [MAURER]; inasmuch as having \"life in thy hand,\" thou art still strong in hope.\n\n"]},{"type":"verse","number":11,"content":["Israel wished not to seem altogether to have denied God. Therefore they \"lied\" to Him. God asks, Why dost thou do so? \"Whom dost thou fear? Certainly not Me; for thou hast not remembered Me.\" Translate, \"seeing that thou hast not remembered Me.\" \n\nlaid it to . . . heart--rather, \"nor hast Me at heart\"; hast no regard for Me; and that, because I have been long silent and have not punished thee. Literally, \"Have I not held My peace, and that for long? and so thou fearest Me not\" (Psa 50:21; Ecc 8:11). It would be better openly to renounce God, than to \"flatter Him\" with lies of false professions (Psa 78:36) [LUDOVICUS DE DIEU]. However, Isa 51:12-13 favors English Version of the whole verse; God's \"silent\" long-suffering, which was intended to lead them to repentance, caused them \"not to fear Him\" (Rom 2:4-5).\n\n"]},{"type":"verse","number":12,"content":["declare--I will expose publicly thy (hypocritical) righteousness. I will show openly how vain thy works, in having recourse to idols, or foreign alliances, shall prove (Isa 57:3).\n\n"]},{"type":"verse","number":13,"content":["When thou criest--In the time of thy trouble. \n\ncompanies--namely, of idols, collected by thee from every quarter; or else, of foreigners, summoned to thy aid. \n\nwind . . . carry . . . away-- (Job 21:18; Mat 7:27). \n\nvanity--rather, \"a breath\" [LOWTH]. \n\npossess . . . land . . . inherit--that is, the literal land of Judea and Mount Zion; the believing remnant of Israel shall return and inherit the land. Secondarily, the heavenly inheritance, and the spiritual Zion (Isa 49:8; Psa 37:9, Psa 37:11; Psa 69:35-36; Mat 5:5; Heb 12:22). \"He that putteth his trust in Me,\" of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew [HORSLEY].\n\n"]},{"type":"verse","number":14,"content":["shall say--The nominative is, \"He that trusteth in Me\" (Isa 57:13). The believing remnant shall have every obstacle to their return cleared out of the way, at the coming restoration of Israel, the antitype to the return from Babylon (Isa 35:8; Isa 40:3-4; Isa 62:10-11). \n\nCast . . . up--a high road before the returning Jews. \n\nstumbling-block--Jesus had been so to the Jews, but will not be so then any longer (Co1 1:23); their prejudices shall then be taken out of the way.\n\n"]},{"type":"verse","number":15,"content":["The pride and self-righteousness of the Jews were the stumbling block in the way of their acknowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition in their behalf. So their self-humiliation, in Isa 66:2, Isa 66:5, Isa 66:10, &c., precedes their final prosperity (Zac 12:6, Zac 12:10-14); there will, probably, be a previous period of unbelief even after their return (Zac 12:8-9).\n\n"]},{"type":"verse","number":16,"content":["For--referring to the promise in Isa 57:14-15, of restoring Israel when \"contrite\" (Gen 6:3; Gen 8:21; Psa 78:38-39; Psa 85:5; Psa 103:9, Psa 103:13-14; Mic 7:18). God \"will not contend for ever\" with His people, for their human spirit would thereby be utterly crushed, whereas God's object is to chasten, not to destroy them (Lam 3:33-34; Mic 7:8-9). With the ungodly He is \"angry every day\" (Psa 7:11; Rev 14:11). \n\nspirit . . . before me--that is, the human spirit which went forth from Me (Num 16:22), answering to \"which I have made\" in the parallel clause.\n\n"]},{"type":"verse","number":17,"content":["covetousness--akin to idolatry; and, like it, having drawn off Israel's heart from God (Isa 2:7; Isa 56:11; Isa 58:3; Jer 6:13; Col 3:5). \n\nhid me-- (Isa 8:17; Isa 45:15). \n\nwent on frowardly--the result of God's hiding His face (Psa 81:12; Rom 1:24, Rom 1:26).\n\n"]},{"type":"verse","number":18,"content":["Rather, \"I have seen his ways (in sin), yet will I heal him,\" that is, restore Israel spiritually and temporally (Jer 33:6; Jer 3:22; Hos 14:4-5) [HORSLEY]. \n\nI will . . . restore comforts unto him and to his mourners--However, the phrase, \"his mourners,\" favors English Version; \"his ways\" will thus be his ways of repentance; and God's pardon on \"seeing\" them answers to the like promise (Isa 61:2-3; Jer 31:18, Jer 31:20).\n\n"]},{"type":"verse","number":19,"content":["fruit of . . . lips--that is, thanksgivings which flow from the lips. I make men to return thanks to Me (Hos 14:2; Heb 13:15). \n\nPeace, peace--\"perfect peace\" (see Isa 26:3, Margin; Joh 14:27). Primarily, the cessation of the trouble s now afflicting the Jews, as formerly, under the Babylonian exile. More generally, the peace which the Gospel proclaims both to Israel \"that is near,\" and to the Gentiles who are \"far off\" (Act 2:39; Eph 2:17).\n\n"]},{"type":"verse","number":20,"content":["when it cannot rest--rather, \"for it can have no rest\" (Job 15:20, &c.; Pro 4:16-17). English Version represents the sea as occasionally agitated; but the Hebrew expresses that it can never be at rest.\n\n"]},{"type":"verse","number":21,"content":["(Isa 48:22; Kg2 9:22). \n\nmy God--The prophet, having God as his God, speaks in the person of Israel, prophetically regarded as having now appropriated God and His \"peace\" (Isa 11:1-3), warning the impenitent that, while they continue so, they can have no peace.\n\n\n\n\nNext: Isaiah Chapter 58\n\n"]}],"introduction":"THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)\n\nno man layeth it to heart--as a public calamity. \n\nmerciful men--rather, godly men; the subjects of mercy. \n\nnone considering--namely, what was the design of Providence in removing the godly. \n\nfrom the evil--Hebrew, from the face of the evil, that is, both from the moral evil on every side (Isa 56:10-12), and from the evils about to come in punishment of the national sins, foreign invasions, &c. (Isa 56:9; Isa 57:13). So Ahijah's death is represented as a blessing conferred on him by God for his piety (Kg1 14:10-13; see also Kg2 22:20).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/57.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":57},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/58.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":58},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/56.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":56},"numberOfVerses":20}