{"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":58,"content":[{"type":"verse","number":2,"content":["Put the stop at \"ways\"; and connect \"as a nation that,\" &c. with what follows; \"As a nation that did righteousness,\" thus answers to, \"they ask of Me just judgments\" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and \"forsook not the ordinance of their God,\" answers to \"they desire the drawing near of God\" (that God would draw near to exercise those \"just judgments\" in behalf of them, and against their enemies) [MAURER]. So JEROME, \"In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity.\" So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [HORSLEY]. Thus, \"seek Me daily, and desire (English Version not so well, 'delight') to know My ways,\" refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (Isa 58:3-14; Eze 33:31-32; compare Joh 18:28), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.\n\n"]},{"type":"verse","number":3,"content":["Wherefore--the words of the Jews: \"Why is it that, when we fast, Thou dost not notice it\" (by delivering us)? They think to lay God under obligation to their fasting (Psa 73:13; Mal 3:14). \n\nafflicted . . . soul-- (Lev 16:29). \n\nBehold--God's reply. \n\npleasure--in antithesis to their boast of having \"afflicted their soul\"; it was only in outward show they really enjoyed themselves. GESENIUS not so well translates, \"business.\" \n\nexact . . . labours--rather, \"oppressive labors\" [MAURER]. HORSLEY, with Vulgate, translates, \"Exact the whole upon your debtors\"; those who owe you labor (Neh 5:1-5, Neh 5:8-10, &c.).\n\n"]},{"type":"verse","number":4,"content":["ye shall not fast--rather, \"ye do not fast at this time, so as to make your voice to be heard on high,\" that is, in heaven; your aim in fasting is strife, not to gain the ear of God [MAURER] (Kg1 21:9, Kg1 21:12-13). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.\n\n"]},{"type":"verse","number":5,"content":["for a man to afflict his soul--The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (Isa 58:6-7). \n\nbow . . . head . . . sackcloth--to affect the outward tokens, so as to \"appear to men to fast\" (Mat 6:17-18; Kg1 21:27; Est 4:3).\n\n"]},{"type":"verse","number":6,"content":["loose . . . bands of wickedness--that is, to dissolve every tie wherewith one has unjustly bound his fellow men (Lev 25:49, &c.). Servitude, a fraudulent contract, &c. \n\nundo . . . heavy burdens--Hebrew, \"loose the bands of the yoke.\" \n\noppressed--literally, \"the broken.\" The expression, \"to let go free,\" implies that those \"broken\" with the yoke of slavery, are meant (Neh 5:10-12; Jer 34:9-11, Jer 34:14, Jer 34:16). JEROME interprets it, broken with poverty; bankrupt.\n\n"]},{"type":"verse","number":7,"content":["deal--distribute (Job 31:16-21). \n\ncast out--rather, reduced [HORSLEY]. \n\nnaked . . . cover him-- (Mat 25:36). \n\nhide . . . thyself--means to be strange towards them, and not to relieve them in their poverty (Mat 15:5). \n\nflesh--kindred (Gen 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jam 2:15).\n\n"]},{"type":"verse","number":8,"content":["light--emblem of prosperity (Isa 58:10; Job 11:17). \n\nhealth--literally, a long bandage, applied by surgeons to heal a wound (compare Isa 1:6). Hence restoration from all past calamities. \n\ngo before thee--Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity. \n\nglory . . . reward--like the pillar of cloud and fire, the symbol of God's \"glory,\" which went behind Israel, separating them from their Egyptian pursuers (Isa 52:12; Exo 14:19-20).\n\n"]},{"type":"verse","number":9,"content":["Then . . . call . . . answer--when sin is renounced (Isa 65:24). When the Lord's call is not hearkened to, He will not hear our \"call\" (Psa 66:18; Pro 1:24, Pro 1:28; Pro 15:29; Pro 28:9). \n\nputting forth of . . . finger--the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans. \n\nspeaking vanity--every injurious speech [LOWTH].\n\n"]},{"type":"verse","number":10,"content":["draw out thy soul--\"impart of thine own subsistence,\" or \"sustenance\" [HORSLEY]. \"Soul\" is figurative for \"that wherewith thou sustainest thy soul,\" or \"life.\" \n\nlight . . . in obscurity--Calamities shall be suddenly succeeded by prosperity (Psa 112:4).\n\n"]},{"type":"verse","number":11,"content":["satisfy . . . in drought-- (Isa 41:17-18). Literally, \"drought,\" that is, parched places [MAURER]. \n\nmake fat--rather, \"strengthen\" [NOYES]. \"Give thee the free use of thy bones\" [JEROME], or, \"of thy strength\" [HORSLEY]. \n\nwatered garden--an Oriental picture of happiness. \n\nfail not--Hebrew, \"deceive not\"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).\n\n"]},{"type":"verse","number":12,"content":["they . . . of thee--thy people, the Israelites. \n\nold waste places--the old ruins of Jerusalem (Isa 61:4; Eze 36:33-36). \n\nfoundations of many generations--that is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Isa 61:4), \"the former desolations\"; and in the preceding clause here, \"the old waste places.\" The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (Amo 9:11-12; Act 15:16-17). \n\nbe called--appropriately: the name truly designating what thou shalt do. \n\nbreach--the calamity wherewith God visited Israel for their sin (Isa 30:26; Ch1 15:13). \n\npaths to dwell in--not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; \"paths, so as to dwell in the land\" [MAURER].\n\n"]},{"type":"verse","number":13,"content":["(Isa 56:2; Neh 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Isa 66:23). \n\nfoot--the instrument of motion (compare Pro 4:27); men are not to travel for mere pleasure on the Sabbath (Act 1:12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and \"doing thy pleasure,\" &c. (Exo 20:10-11). \n\nmy holy day--God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual \"delight.\" \n\nholy of the Lord--not the predicate, but the subject; \"if thou call the holy (day) of Jehovah honorable\"; if thou treat it as a day to be honored. \n\nhim--or else, it, the Sabbath. \n\nnot doing . . . own way--answering to, \"turn away thy foot from the Sabbath.\" \n\nnor finding . . . pleasure--answering to, \"doing thy pleasure.\" \"To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday\" [BISHOP ANDREWES]. \n\nnor speaking . . . words--answering to, \"call Sabbath a delight . . . honorable.\" Man's \"own words\" would \"call\" it a \"weariness\"; it is the spiritual nature given from above which \"calls it a delight\" (Amo 8:5; Mal 1:13).\n\n"]},{"type":"verse","number":14,"content":["delight . . . in . . . Lord--God rewards in kind, as He punishes in kind. As we \"delight\" in keeping God's \"Sabbath,\" so God will give us \"delight\" in Himself (Gen 15:1; Job 22:21-26; Psa 37:4). \n\nride upon . . . high places--I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [VITRINGA], (Deu 32:13; Mic 1:3; Hab 3:19). Judea was a land of hills; the idea thus is, \"I will restore thee to thine own land\" [CALVIN]. The parallel words, \"heritage of Jacob,\" confirm this (Gen 27:28-29; Gen 28:13-15). \n\nmouth of . . . Lord . . . spoken it--a formula to assure men of the fulfilment of any solemn promise which God has made (Isa 40:5).\n\nThe reason why Jehovah does not deliver His people, notwithstanding their religious services (Isa 58:3), is not want of power on His part, but because of their sins (Isa 59:1-8); Isa 59:9-15 contain their confession; Isa 59:16-21, the consequent promise of the Messiah.\n\n\n\n\nNext: Isaiah Chapter 59\n\n"]}],"introduction":"REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)\n\naloud--Hebrew, \"with the throat,\" that is, with full voice, not merely from the lips (Sa1 1:13). Speak loud enough to arrest attention. \n\nmy people--the Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. ROSENMULLER thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, Mat 6:16, Mat 6:23; Luk 18:12.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/58.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":58},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/59.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":59},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/57.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":57},"numberOfVerses":13}