{"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":60,"content":[{"type":"verse","number":2,"content":["darkness . . . earth--the rest of the earth: in contrast with \"light . . . upon thee\" (Isa 60:1). The earth will be afterwards enlightened through Israel (Isa 9:2). \n\nbe seen--conspicuously: so the Hebrew.\n\n"]},{"type":"verse","number":3,"content":["(Isa 2:3; Isa 11:10; Isa 43:6; Isa 49:22; Isa 66:12). \n\nkings-- (Isa 49:7, Isa 49:23; Isa 52:15). \n\nthy rising--rather, \"thy sun-rising,\" that is, \"to the brightness that riseth upon thee.\"\n\n"]},{"type":"verse","number":4,"content":["Lift up . . . eyes--Jerusalem is addressed as a female with eyes cast down from grief. \n\nall they . . . they--The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings. \n\nnursed at thy side--rather \"carried at thy side.\" It is the custom in the East to carry the children astride on the hip, with the arms around the body (Isa 66:12).\n\n"]},{"type":"verse","number":5,"content":["see-- (Isa 60:4), namely, the bringing back of thy sons. \n\nflow together--rather, \"overflow with joy\" [LOWTH]; or, from a different Hebrew root, \"be bright with joy\" [GESENIUS] (Job 3:4). \n\nfear--rather, beat with the agitation of solemn joy at the marvellous sight [HORSLEY] (Jer 33:9). \n\nbe enlarged--swell with delight. Grief, on the contrary, contracts the heart. \n\nabundance of . . . sea--the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace. \n\nconverted--rather, \"be turned,\" instead of being turned to purposes of sin and idolatry. \n\nforces--rather, \"riches.\"\n\n"]},{"type":"verse","number":6,"content":["camels--laden with merchandise; the camel is \"the ship of the desert\" (compare Isa 30:6). \n\ncover thee--so many of them shall there be. \n\ndromedaries--They have one hunch on the back, whereas the camel has two: distinguished for swiftness (Jer 2:23). \n\nMidian--east of the Elanitic branch of the Red Sea, and stretching northward along Mount Seir. Associated with the Ishmaelites in traffic (Gen 37:25, Gen 37:28). \n\nEphah--part of Midian, east of the Dead Sea. It abounded in camels (Jdg 6:5). \n\nSheba--in Arabia-Felix, famed for frankincense and gold (Psa 72:15; Jer 6:20), which they traded in (Isa 45:14; Job 6:19; Eze 27:22).\n\n"]},{"type":"verse","number":7,"content":["Kedar-- (Isa 21:16; Sol 1:5), in the south of Arabia-Deserta, or north of Arabia-PetrÃ&brvbra; they traded in flocks (Eze 27:21). \n\nNebaioth--son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-PetrÃ&brvbra. \n\nminister--by coming up as an acceptable sacrifice. \n\ncome up with acceptance--that is, acceptably. The rams offering themselves voluntarily (Psa 68:30; Rom 12:1; Pe1 2:5), without waiting for any other priest, answer to believers strong in faith and lamb-like meekness; and in the white fleece-like robe of sanctity [VITRINGA]. \n\nhouse of my glory--the temple (Eze. 41:1-26; Hag 2:7, Hag 2:9; Mal 3:1).\n\n"]},{"type":"verse","number":8,"content":["The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.\n\n"]},{"type":"verse","number":9,"content":["(see on Isa 42:4). \n\nTarshish first--The ships of Tartessus (see on Isa 2:16; Isa 23:1, that is, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (Isa 66:20). \n\ntheir silver--The nations among whom the Jews have been scattered shall help them with their money in returning (Isa 60:5-7, Isa 60:11, Isa 60:16), as was the case at the return from Babylon (Ezr 1:4; compare Psa 68:30-31). \n\nunto the name . . . to the Holy One--rather, because of the name--because of the Holy One (compare Isa 55:5) [LOWTH].\n\n"]},{"type":"verse","number":10,"content":["kings . . . minister unto thee--(See on Isa 60:7; Isa 49:23). \n\nin my wrath I smote thee-- (Isa 54:7-8; Isa 57:17).\n\n"]},{"type":"verse","number":11,"content":["(Rev 21:25). The gates are ever open to receive new offerings and converts (Isa 26:2; Act 14:27; Rev 3:8). In time of peace the gates of a city are open: so, under the Prince of peace, there shall be no need of barring gates against invaders. \n\nforces--riches. \n\nbe brought--as willing captives to the truth; or, if not willingly, be bought by judgments to submit to Israel (Isa 60:12, Isa 60:14). GESENIUS explains it, \"may come escorted by a retinue.\"\n\n"]},{"type":"verse","number":12,"content":["For--the reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zac 14:17).\n\n"]},{"type":"verse","number":13,"content":["glory--that is, the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Hos 14:5-6). \n\nfir . . . pine . . . box--rather, \"the cypress . . . ilex . . . cedar.\" \n\nplace of my sanctuary--Jerusalem (Jer 3:17). \n\nplace of my feet--no longer the ark (Jer 3:16), \"the footstool\" of Jehovah (Psa 99:5; Psa 132:7; Ch1 28:2); but \"the place of His throne, the place of the soles of His feet, where He will dwell in the midst of the children of Israel for ever,\" in the new temple (Eze 43:7).\n\n"]},{"type":"verse","number":14,"content":["The sons--Their fathers who \"afflicted\" Israel having been cut off by divine judgments (Isa 14:1-2; Isa 49:23). \n\nThe Zion of the Holy One--The royal court of the Holy One. MAURER translates, \"Zion, the sanctuary (holy place) of Israel\" (Isa 57:15; Psa 46:4).\n\n"]},{"type":"verse","number":15,"content":["forsaken-- (Psa 78:60-61). \n\nno man went through thee--Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not true of the Church (Lam 1:4). \n\nexcellency--glory, that is, for ever honored.\n\n"]},{"type":"verse","number":16,"content":["suck--Thou shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &c. (Isa 49:23; Isa 61:6; Isa 66:11-12). \n\nknow--by the favors bestowed on thee, and through thee on the Gentiles.\n\n"]},{"type":"verse","number":17,"content":["Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better. \n\nexactors--namely, of tribute. \n\nrighteousness--All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, \"peace\" and \"righteousness\" itself in their administration.\n\n"]},{"type":"verse","number":18,"content":["(Isa 2:4). Not only shall thy walls keep thee safe from foes, but \"Salvation\" shall serve as thy walls, converting thy foes into friends, and so ensuring thee perfect safety (Isa 26:1-2). \n\ngates--once the scene of \"destruction\" when victorious foes burst through them (Neh 1:3); henceforth to be not only the scene of praises, but \"Praise\" itself; the \"gates,\" as the place of public concourse, were the scene of thanksgivings (Ch2 31:2; Psa 9:14; Psa 24:7; Psa 100:4). \"Judah,\" the favored tribe, means \"praise.\"\n\n"]},{"type":"verse","number":19,"content":["The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (Isa 30:26; Zac 2:5; Rev 21:23; Rev 22:5).\n\n"]},{"type":"verse","number":20,"content":["There shall be no national and spiritual obscuration again as formerly (Joe 2:10; Amo 8:9). \n\nmourning . . . ended-- (Isa 25:8; Rev 21:4).\n\n"]},{"type":"verse","number":21,"content":["all righteous-- (Isa 4:3; Isa 52:1; Rev 21:27). \n\ninherit . . . land-- (Isa 49:8; Isa 54:3; Isa 65:9; Psa 37:11, Psa 37:22; Mat 5:5). \n\nbranch of my planting-- (Isa 61:3; Psa 92:13; Mat 15:13). \n\nwork of my hands--the converted Israelites (Isa 29:23; Isa 45:11). \n\nthat I may be glorified--the final end of all God's gracious dealings (Isa 49:3; Isa 61:3).\n\n"]},{"type":"verse","number":22,"content":["little one--Even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Mic 5:2; Mat 13:31-32). \n\nhis time--not our time; we might wish to hasten it, but it will come in due time, as in the case of Jesus' first coming (Gal 4:4); so in that of the restoration of Israel and the conversion of the world (Isa 66:8; Hab 2:3; Act 1:7; Heb 10:37).\n\nMessiah announces His twofold commission to bring gospel mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (Isa 61:1-9); the language can be applied to Isaiah, comforting by his prophecies the exiles in Babylon, only in a subordinate sense.\n\n\n\n\nNext: Isaiah Chapter 61\n\n"]}],"introduction":"ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)\n\nArise--from the dust in which thou hast been sitting as a mourning female captive (Isa 3:26; Isa 52:1-2). \n\nshine--or, \"be enlightened; for thy light cometh\"; impart to others the spiritual light now given thee (Isa 60:3). The Margin and GESENIUS translate, \"Be enlightened\"; be resplendent with posterity; imperative for the future indicative, \"Thou shalt be enlightened\" (Isa 58:8, Isa 58:10; Eph 5:8, Eph 5:14). \n\nglory of the Lord--not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jer 3:16-17). \n\nis risen--as the sun (Mal 4:2; Luk 1:78, Margin).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/60.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":60},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/61.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":61},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/59.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":59},"numberOfVerses":21}