{"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":65,"content":[{"type":"verse","number":2,"content":["spread out . . . hands--inviting them earnestly (Pro 1:24). \n\nall . . . day--continually, late and early (Jer 7:13). \n\nrebellious people--Israel, whose rebellion was the occasion of God's turning to the Gentiles (Rom 11:11-12, Rom 11:15). \n\nway . . . not good--that is, the very reverse of good, very bad (Eze 36:31).\n\n"]},{"type":"verse","number":3,"content":["continually--answering to \"all the day\" (Isa 65:2). God was continually inviting them, and they continually offending Him (Deu 32:21). \n\nto my face--They made no attempt to hide their sin (Isa 3:9). Compare \"before Me\" (Exo 20:3). \n\nin gardens--(See on Isa 1:29; Isa 66:17; Lev 17:5). \n\naltars of brick--Hebrew, \"bricks.\" God had commanded His altars to be of unhewn stone (Exo 20:25). This was in order to separate them, even in external respects, from idolaters; also, as all chiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babylon, and also for idolatrous altars. Some, not so well, have supposed that the \"bricks\" here mean the flat brick-paved roofs of houses on which they sacrificed to the sun, &c. (Kg2 23:12; Jer 19:13).\n\n"]},{"type":"verse","number":4,"content":["remain among . . . graves--namely, for purposes of necromancy, as if to hold converse with the dead (Isa 8:19-20; compare Mar 5:3); or, for the sake of purifications, usually performed at night among sepulchres, to appease the manes [MAURER]. \n\nmonuments--Hebrew, \"pass the night in hidden recesses,\" either the idol's inmost shrines (\"consecrated precincts\") [HORSLEY], where they used to sleep, in order to have divine communications in dreams [JEROME]; or better, on account of the parallel \"graves,\" sepulchral caves [MAURER]. \n\neat swine's flesh--To eat it at all was contrary to God's law (Lev 11:7), but it much increased their guilt that they ate it in idolatrous sacrifices (compare Isa 66:17). VARRO (On Agriculture, 2.4) says that swine were first used in sacrifices; the Latins sacrificed a pig to Ceres; it was also offered on occasion of treaties and marriages. \n\nbroth--so called from the \"pieces\" (Margin) or fragments of bread over which the broth was poured [GESENIUS]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, \"fragments (pieces) of abominable foods,\" &c. This fourth clause explains more fully the third, as the second does the first [MAURER]. \n\nis in--rather, literally, \"is their vessels,\" that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.\n\n"]},{"type":"verse","number":5,"content":["(Mat 9:11; Luk 5:30; Luk 18:11; Jde 1:19). Applicable to the hypocritical self-justifiers of our Lord's time. \n\nsmoke--alluding to the smoke of their self-righteous sacrifices; the fire of God's wrath was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in Hebrew the nose is the seat of anger; and the nostrils distended in wrath, as it were, breathe forth smoke [ROSENMULLER] (Psa 18:8).\n\n"]},{"type":"verse","number":6,"content":["written before me--\"it is decreed by Me,\" namely, what follows (Job 13:26), [MAURER]; or, their guilt is recorded before Me (compare Dan 7:10; Rev 20:12; Mal 3:16). \n\ninto . . . bosom-- (Psa 79:12; Jer 32:18; Luk 6:38). The Orientals used the loose fold of the garment falling on \"the bosom\" or lap, as a receptacle for carrying things. The sense thus is: I will repay their sin so abundantly that the hand will not be able to receive it; it will need the spacious fold on the bosom to contain it [ROSENMULLER]. Rather it is, \"I will repay it to the very person from whom it has emanated.\" Compare \"God did render the evil of the men of Shechem upon their heads\" (Jdg 9:57; Psa 7:16) [GESENIUS].\n\n"]},{"type":"verse","number":7,"content":["Their sin had been accumulating from age to age until God at last repaid it in full. \n\nmountains-- (Isa 57:7; Eze 18:6; Eze 20:27-28; Hos 4:13). \n\ntheir--\"Your\" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance. \n\nwork--the full recompense of their work (so Isa 49:4).\n\n"]},{"type":"verse","number":8,"content":["new wine--as if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c. \n\nblessing--that is, good wine-producing juice (compare Jdg 9:13; Joe 2:14). \n\nso--God will spare the godly \"remnant,\" while the ungodly mass of the nation shall be destroyed (Isa 1:9; Isa 6:13; Isa 10:21; Isa 11:11-16). \n\nmy servants--the godly remnant. But HORSLEY, \"for the sake of my servant, Messiah.\"\n\n"]},{"type":"verse","number":9,"content":["seed--\"the holy seed\" (Isa 6:13), a posterity from Jacob, designed to repossess the Holy Land, forfeited by the sin of the former Jews. \n\nmy mountains--Jerusalem and the rest of Judea, peculiarly God's (compare Isa 2:2; Isa 11:9; Isa 14:32). \n\nit--the Holy Land. \n\nelect-- (Isa 65:15, Isa 65:22).\n\n"]},{"type":"verse","number":10,"content":["Sharon--(See on Isa 33:9; Isa 35:2). \n\nAchor--meaning \"trouble\"; a valley near Jericho, so called from the trouble caused to Israel by Achan's sin (Jos 7:24). \"The valley of Achor,\" proverbial for whatever caused calamity, shall become proverbial joy and prosperity (Hos 2:15).\n\n"]},{"type":"verse","number":11,"content":["holy mountain--Moriah, on which the temple was. \n\ntroop--rather \"Gad,\" the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it \"the Greater Good Fortune\"; and the planet Venus answering to Meni, \"the Lesser Good Fortune\" [GESENIUS, KIMCHI, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [JEROME]. \n\ndrink offering--rather, \"mixed drink.\" \n\nnumber--rather, \"Meni\"; as goddess of fortune she was thought to number the fates of men. VITRINGA understands Gad to be the sun; Meni the moon, or Ashtaroth or Astarte (Kg1 11:33).\n\n"]},{"type":"verse","number":12,"content":["number--\"doom\" you. Alluding to the \"number,\" as Meni (Isa 65:11) means. Retribution in kind, the punishment answering to the sin (compare Ch2 36:14-17). \n\nI called, ye . . . not answer--\"I called,\" though \"none had called\" upon Me (Isa 64:7); yet even then none \"answered\" (Pro 1:24). Contrast with this God and His people's mutual fellowship in prayer (Isa 65:24).\n\n"]},{"type":"verse","number":13,"content":["eat--enjoy all blessings from me (Sol 5:1). \n\nhungry-- (Amo 4:6; Amo 8:11). This may refer to the siege of Jerusalem under Titus, when 1,100,000 are said to have perished by famine; thus Isa 65:15 will refer to God's people without distinction of Jew and Gentile receiving \"another name,\" namely, that of Christians [HOUBIGANT]. A further fulfilment may still remain, just before the creation of the \"new heavens and earth,\" as the context, Isa 65:17, implies.\n\n"]},{"type":"verse","number":14,"content":["howl-- (Isa 15:2; Mat 8:12).\n\n"]},{"type":"verse","number":15,"content":["curse--The name of \"Jew\" has been for long a formula of execration (compare Jer 29:22); if one wishes to curse another, he can utter nothing worse than this, \"God make thee what the Jew is!\" Contrast the formula (Gen 48:20) [MAURER]. \n\nmy chosen--the elect Church, gathered from Jews and Gentiles, called by \"another name,\" Christians (Act 11:26). However (see on Isa 65:13), as \"My chosen,\" or \"elect,\" in Isa 65:3, refers to the \"seed of Jacob,\" the believing Jews, hereafter about to possess their land (Isa 65:19, Isa 65:22), are ultimately meant by \"My chosen,\" as contrasted with the unbelieving Jews (\"ye\"). These elect Jews shall be called by \"another,\" or a new name, that is, shall no longer be \"forsaken\" of God for unbelief, but shall be His \"delight\" and \"married\" to Him (Isa 62:2, Isa 62:4). \n\nthee--unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.\n\n"]},{"type":"verse","number":16,"content":["That he--rather, \"he who,\" &c. \n\nblesseth, &c.-- (Psa 72:17; Jer 4:2). \n\nGod of truth--very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (Co2 1:20; Rev 3:14), faithful to His promises (Joh 1:17; Joh 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types of the law. \n\nsweareth, &c.--God alone shall be appealed to as God (Isa 19:18; Deu 6:13; Psa 63:11). \n\ntroubles--that is, sins, provocations [LOWTH]. Rather, calamities caused by your sins; so far from these visiting you again, the very remembrance of them is \"hid from Mine eyes\" by the magnitude of the blessings I will confer on you (Isa 65:17, &c.). [MAURER].\n\n"]},{"type":"verse","number":17,"content":["As Caleb inherited the same land which his feet trod on (Deu 1:36; Jos 14:9), so Messiah and His saints shall inherit the renovated earth which once they trod while defiled by the enemy (Isa 34:4; Isa 51:16; Isa 66:22; Eze 21:27; Psa 2:8; Psa 37:11; Pe2 3:13; Heb 12:26-28 Rev 21:1). \n\nnot be remembered--See on Isa 65:16, note on \"troubles\"; the words here answer to \"the former . . . forgotten,\" &c. The former sorrows of the earth, under the fall, shall be so far from recurring, that their very remembrance shall be obliterated by the many mercies I will bestow on the new earth (Rev. 21:4-27).\n\n"]},{"type":"verse","number":18,"content":["rejoice for ever . . . Jerusalem-- (Isa 51:11). \"Everlasting joy . . . Zion.\" Spiritually (Th1 5:16).\n\n"]},{"type":"verse","number":19,"content":["(Isa 62:5). \n\nweeping . . . no more-- (Isa 25:7-8; Isa 35:10; Rev 7:17; Rev 21:4), primarily, foretold of Jerusalem; secondarily, of all the redeemed.\n\n"]},{"type":"verse","number":20,"content":["The longevity of men in the first age of the world shall be enjoyed again. \n\nthence--from that time forward. \n\ninfant of days--that is, an infant who shall only complete a few days; short-lived. \n\nfilled . . . days--None shall die without attaining a full old age. \n\nchild . . . die . . . hundred years--that is \"he that dieth an hundred years old shall die a mere child\" [LOWTH]. \n\nsinner . . . hundred . . . be accursed--\"The sinner that dieth at an hundred years shall be deemed accursed,\" that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath [ROSENMULLER]. This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare Rev 20:7-8), but much less frequently than now.\n\n"]},{"type":"verse","number":21,"content":["(See on Isa 62:8; Amo 9:14).\n\n"]},{"type":"verse","number":22,"content":["They shall not experience the curse pronounced (Lev 26:16; Deu 28:30). \n\ntree--among the most long-lived of objects in nature. They shall live as long as the trees they \"plant\" (compare Isa 61:3, end of verse; Psa 92:12). \n\nenjoy--Hebrew, \"consume,\" \"wear out\"; they shall live to enjoy the last of it (Isa 62:9).\n\n"]},{"type":"verse","number":23,"content":["bring forth for trouble--literally, \"for terror,\" that is, \"They shall not bring forth children for a sudden death\" (Lev 26:16; Jer 15:8). \n\nseed . . . blessed-- (Isa 61:9). \n\noffspring with them-- (Hos 9:12). \"Their offspring shall be with themselves\" [MAURER]; not \"brought forth\" only to be cut off by \"sudden death\" (see the parallel clause).\n\n"]},{"type":"verse","number":24,"content":["Contrast Isa 64:7, \"none . . . calleth,\" &c.; and see on Isa 65:12, \"I called, ye did not answer.\" MAURER translates, \"They shall hardly (literally, \"not yet\") call, when (literally, \"and\") I will answer; they shall be still speaking, when I will hear\" (Psa 32:5; Dan 9:20-21).\n\n"]},{"type":"verse","number":25,"content":["(See on Isa 11:6). \n\nand the lion shall eat straw like the bullock--(See on Isa 11:7). \n\nand dust--rather, \"but dust,\" &c. The curse shall remain on the serpent [HORSLEY], (Gen 3:14; Mic 7:17). \"To lick the dust\" is figurative of the utter and perpetual degradation of Satan and his emissaries (Isa 49:23; Psa 72:9). Satan fell self-tempted; therefore no atonement was contrived for him, as there was for man, who fell by his temptation (Jde 1:6; Joh 8:44). From his peculiar connection with the earth and man, it has been conjectured that the exciting cause of his rebellion was God's declaration that human nature was to be raised into union with the Godhead; this was \"the truth\" concerning the person of the Son of God which \"he abode not in\"; it galled his pride that a lower race was to be raised to that which he had aspired to (Ti1 3:6). How exultingly he might say, when man fell through him, \"God would raise manhood into union with Himself; I have brought it down below the beasts by sin!\" At that very moment and spot he was told that the seed of the abhorred race, man, should bruise his head (Jo1 3:8). He was raised up for this, to show forth God's glory (Exo 9:16; Rom 9:17). In his unfallen state he may have been God's vicegerent over the earth and the animal kingdom before man: this will account for his assuming the form of a serpent (Gen 3:1). Man succeeded to that office (Gen 2:19-20), but forfeited it by sin, whence Satan became \"prince of this world\"; Jesus Christ supplants the usurper, and as \"Son of man\" regains the lost inheritance (Psa 8:4-8). The steps in Satan's overthrow are these: he is cast out, first, from heaven (Rev 12:7-9) on earth; next, he is bound a thousand years (Rev 20:2-3); finally, he is cast into the lake of fire for ever (Rev 20:10). \n\nthe serpent's meat--(See on Isa 11:8). \n\nThey shall not hurt nor destroy in all my holy mountain--(See on Isa 11:9).\n\nThis closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before.\n\n\n\n\nNext: Isaiah Chapter 66\n\n"]}],"introduction":"GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)\n\nI am sought--Hebrew, \"I have granted access unto Me to them,\" &c. (so Eze 14:3, \"Should I be inquired of\"; Eph 2:18). \n\nfound--Rom 10:20 renders this, \"I was made manifest.\" As an instance of the sentiment in the clause, \"I am sought,\" &c., see Joh 12:21; of the sentiment in this clause, Act 9:5. Compare as to the Gentile converts, Eph 2:12-13. \n\nBehold me-- (Isa 45:22). \n\nnation . . . not called by my name--that is, the Gentiles. God retorts in their own words (Isa 63:19) that their plea as being exclusively \"called by His name\" will not avail, for God's gospel invitation is not so exclusive (Rom 9:25; Rom 1:16).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/65.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":65},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/66.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":66},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/64.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":64},"numberOfVerses":24}