{"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":66,"content":[{"type":"verse","number":2,"content":["have been--namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME]. \n\nlook--have regard. \n\npoor--humble (Isa 57:15). \n\ntrembleth at . . . word-- (Kg2 22:11, Kg2 22:19; Ezr 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (Joh 14:23). In the final state in heaven there shall be \"no temple,\" but \"the Lord God\" Himself (Rev 21:22).\n\n"]},{"type":"verse","number":3,"content":["God loathes even the sacrifices of the wicked (Isa 1:11; Pro 15:8; Pro 28:9). \n\nis as if--LOWTH not so well omits these words: \"He that killeth an ox (presently after) murders a man\" (as in Eze 23:39). But the omission in the Hebrew of \"is as if\"--increases the force of the comparison. Human victims were often offered by the heathen. \n\ndog's neck--an abomination according to the Jewish law (Deu 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word \"sacrifice,\" but uses the degrading term, \"cut off a dog's neck\" (Exo 13:13; Exo 34:20). Dogs as unclean are associated with swine (Mat 7:6; Pe2 2:22). \n\noblation--unbloody: in antithesis to \"swine's blood\" (Isa 65:4). \n\nburneth--Hebrew, \"he who offereth as a memorial oblation\" (Lev 2:2). \n\nthey have chosen--opposed to the two first clauses of Isa 66:4 : \"as they have chosen their own ways, &c., so I will choose their delusions.\n\n"]},{"type":"verse","number":4,"content":["delusions-- (Th2 2:11), answering to \"their own ways\" (Isa 66:3; so Pro 1:31). However, the Hebrew means rather \"vexations,\" \"calamities,\" which also the parallelism to \"fears\" requires; \"choose their calamities\" means, \"choose the calamities which they thought to escape by their own ways.\" \n\ntheir fears--the things they feared, to avert which their idolatrous \"abominations\" (Isa 66:3) were practised. \n\nI called . . . none . . . answer--(See on Isa 65:12; Isa 65:24; Jer 7:13). \n\ndid . . . chose--not only did the evil deed, but did it deliberately as a matter of choice (Rom 1:32). \"They chose that in which I delighted not\"; therefore, \"I will choose\" that in which they delight not, the \"calamities\" and \"fears\" which they were most anxious to avert. \n\nbefore mine eyes--(See on Isa 65:3).\n\n"]},{"type":"verse","number":5,"content":["tremble at . . . word--the same persons as in Isa 66:2, the believing few among the Jews. \n\ncast you out for my name's sake--excommunicate, as if too polluted to worship with them (Isa 65:5). So in Christ's first sojourn on earth (Mat 10:22; Joh 9:22, Joh 9:34; Joh 16:2; Joh 15:21). So it shall be again in the last times, when the believing shall be few (Luk 18:8). \n\nLet the Lord be glorified--the mocking challenge of the persecutors, as if their violence towards you was from zeal for God. \"Let the Lord show Himself glorious,\" namely, by manifesting Himself in your behalf; as the parallelism to, \"He shall appear to your joy,\" requires (as in Isa 5:19; compare Isa 28:15; Isa 57:4). So again Christ on the cross (Mat 27:42-43). \n\nappear to your joy--giving you \"joy\" instead of your \"rebuke\" (Isa 25:8-9).\n\n"]},{"type":"verse","number":6,"content":["God, from Jerusalem and His \"temple,\" shall take vengeance on the enemy (Eze 43:1-8; Zac 12:2-3; Zac 14:3, Zac 14:19-21). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as Isa 66:5 refers to the confounding of the unbelieving Jews. \n\nvoice of noise--that is, the Lord's loud-sounding voice (Psa 68:33; Psa 29:3-9; Th1 4:16).\n\n"]},{"type":"verse","number":7,"content":["she--Zion. \n\nBefore . . . travailed . . . brought forth--The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Isa 54:1, Isa 54:4-5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth \"a man child\" (Rev 12:2, Rev 12:5). A man child's birth is in the East a matter of special joy, while that of a female is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Messiah, who shall then be manifested as their one representative Head.\n\n"]},{"type":"verse","number":8,"content":["earth--rather, to suit the parallelism, \"is a country (put for the people in it) brought forth in one day?\" [LOWTH]. In English Version it means, The earth brings forth its productions gradually, not in one day (Mar 4:28). \n\nat once--In this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once. \n\nfor--rather, \"is a nation born at once, that Zion has, so soon as she travailed, brought forth?\" [MAURER].\n\n"]},{"type":"verse","number":9,"content":["cause to bring forth, and shut--rather, \"Shall I who beget, restrain the birth?\" [LOWTH], (Isa 37:3; Hos 13:13); that is, Shall I who have begun, not finish My work of restoring Israel? (Sa1 3:12; Rom 11:1; Phi 1:6). \n\nshut--(compare Rev 3:7-8).\n\n"]},{"type":"verse","number":10,"content":["love . . . mourn for her-- (Psa 102:14, Psa 102:17, Psa 102:20; Psa 122:6).\n\n"]},{"type":"verse","number":11,"content":["suck-- (Isa 60:5, Isa 60:16; Isa 61:6; Isa 49:23). \n\nabundance--Hebrew, \"the ray-like flow of her opulence,\" that is, with the milk spouting out from her full breasts (answering to the parallel, \"breast of her consolations\") in ray-like streams [GESENIUS].\n\n"]},{"type":"verse","number":12,"content":["extend--I will turn peace (prosperity) upon her, like a river turned in its course [GESENIUS]. Or, \"I will spread peace over her as an overflowing river\" [BARNES], (Isa 48:18). \n\nflowing stream--as the Nile by its overflow fertilizes the whole of Egypt. \n\nborne upon . . . sides--(See on Isa 60:4). \n\nher . . . her--If \"ye\" refers to the Jews, translate, \"ye shall be borne upon their sides . . . their knees,\" namely, those of the Gentiles, as in Isa 49:22; and as \"suck\" (Isa 60:16) refers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah (Isa 66:10), \"shall suck, and be borne\" by her as a mother.\n\n"]},{"type":"verse","number":13,"content":["mother-- (Isa 49:15). \n\ncomforteth-- (Isa 40:1-2).\n\n"]},{"type":"verse","number":14,"content":["bones--which once were \"dried up\" by the \"fire\" of God's wrath (Lam 1:13), shall live again (Pro 3:8; Pro 15:30; Eze 37:1, &c.). \n\nflourish . . . herb-- (Rom 11:15-24). \n\nknown toward--manifested in behalf of.\n\n"]},{"type":"verse","number":15,"content":["(Isa 9:5; Psa 50:3; Hab 3:5; Th2 1:8; Pe2 3:7). \n\nchariots . . . whirlwind-- (Jer 4:13). \n\nrender--as the Hebrew elsewhere (Job 9:13; Psa 78:38) means to \"allay\" or \"stay wrath.\" MAURER translates it so here: He stays His anger with nothing but fury,\" &c.; nothing short of pouring out all His fiery fury will satisfy His wrath. \n\nfury--\"burning heat\" [LOWTH], to which the parallel, \"flames of fire,\" answers.\n\n"]},{"type":"verse","number":16,"content":["Rather, \"With fire will Jehovah judge, and with His sword (He will judge) all flesh.\" The parallelism and collocation of the Hebrew words favor this (Isa 65:12). \n\nall flesh--that is, all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene of judgment (Isa 26:20-21; Psa 31:20; Th1 4:16-17).\n\n"]},{"type":"verse","number":17,"content":["in . . . gardens--Hebrew and the Septuagint rather require, \"for (entering into) gardens,\" namely, to sacrifice there [MAURER]. \n\nbehind one tree--rather, \"following one,\" that is, some idol or other, which, from contempt, he does not name [MAURER]. VITRINGA, &c., think the Hebrew for \"one,\" Ahhadh, to be the name of the god; called Adad (meaning One) in Syria (compare Act 17:23). The idol's power was represented by inclined rays, as of the sun shining on the earth. GESENIUS translates, \"following one,\" namely, Hierophant (\"priest\"), who led the rest in performing the sacred rites. \n\nin . . . midst--namely, of the garden (see on Isa 65:3-4). \n\nmouse--legally unclean (Lev 11:29) because it was an idol to the heathen (see on Isa 37:36; Sa1 6:4). Translate, \"the field mouse,\" or \"dormouse\" [BOCHART]. The Pharisees with their self-righteous purifications, and all mere formalists, are included in the same condemnation, described in language taken from the idolatries prevalent in Isaiah's times.\n\n"]},{"type":"verse","number":18,"content":["know--not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: \"For I . . . their works and thoughts,\" &c.; namely, will punish [MAURER]. \n\nit shall come--the time is come that I will, &c. [MAURER]. \n\ngather . . . nations--against Jerusalem, where the ungodly Jews shall perish; and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (Isa 66:19) shall \"see God's glory\" (Zac 12:8-9; Zac 14:1-3, Zac 14:9). \n\ntongues--which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Dan 7:14; Zep 3:9; Rev 7:9-10).\n\n"]},{"type":"verse","number":19,"content":["sign--a banner on a high place, to indicate the place of meeting for the dispersed Jewish exiles, preparatory to their return to their land (Isa 5:26; Isa 11:12; Isa 62:10). \n\nthose that escape of them--the Gentile survivors spared by God (see on Isa 66:18; Zac 14:16). Isa 2:2-3; Mic 5:7; and Zac 14:16-19 represent it, not that the Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways there. \n\nTarshish--Tartessus in Spain, in the west. \n\nPul--east and north of Africa: probably the same as Philoe, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [BOCHART]. \n\nLud--the Libyans of Africa (Gen 10:13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jer 46:9): employed as mercenaries by Tyre and Egypt (Eze 27:10; Eze 30:5). \n\nTubal--Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [JOSEPHUS]. Italy [JEROME]. \n\nJavan--the Greeks; called Ionians, including all the descendants of Javan, both in Greece and in Asia Minor (Gen 10:2-4). \n\nmy glory . . . Gentiles-- (Mal 1:11).\n\n"]},{"type":"verse","number":20,"content":["they--the Gentiles (Isa 66:19). \n\nbring . . . your brethren--the Jews, back to the Holy Land (Isa 49:22). It cannot mean the mere entrance of the Jews into the Christian Church; for such an entrance would be by faith, not upon \"horses, litters, and mules\" [HOUBIGANT]. \"Offering\" is metaphorical, as in Rom 15:16. \n\nhorses--not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to \"bring\" the Jews to Jerusalem. \n\nchariots--as these are not found in Oriental caravans, translate, \"vehicles,\" namely, borne, not drawn on wheels. \n\nlitters--covered sedans for the rich. \n\nupon swift beasts--dromedaries: from Hebrew root, \"to dance,\" from their bounding motion, often accelerated by music [BOCHART]. Panniers were thrown across the dromedaries' back for poorer women [HORSLEY].\n\n"]},{"type":"verse","number":21,"content":["of them--the Gentiles. \n\npriests . . . Levites--for spiritual worship: enjoying the direct access to God which was formerly enjoyed by the ministers of the temple alone (Pe1 2:9; Rev 1:6).\n\n"]},{"type":"verse","number":22,"content":["(Isa 65:17; Pe2 3:13; Rev 21:1).\n\n"]},{"type":"verse","number":23,"content":["Literally, \"As often as the new moon (shall be) in its own new moon,\" that is, every month (Zac 14:16). \n\nsabbath--which is therefore perpetually obligatory on earth. \n\nall flesh-- (Psa 65:2; Psa 72:11). \n\nbefore me--at Jerusalem (Jer 3:16-17).\n\n"]},{"type":"verse","number":24,"content":["go forth, and look--as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Exo 14:30; compare Isa 26:14-19; Psa 58:10; Psa 49:14; Mal 4:1-3). \n\ncarcasses, &c.-- (Isa 66:16), those slain by the Lord in the last great battle near Jerusalem (Zac 12:2-9; Zac 14:2-4); type of the final destruction of all sinners. \n\nworm . . . not die-- (Mar 9:44, Mar 9:46, Mar 9:48). Image of hell, from bodies left unburied in the valley of Hinnom (whence comes Gehenna, or \"hell\"), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (Isa 30:33). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Rev 14:10). May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake!\n\n\n\n\n\nNext: Jeremiah Introduction\n\n"]}],"introduction":"THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)\n\nheaven . . . throne . . . where is . . . house . . . ye build--The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed by space (Kg1 8:27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Act 7:48-49); lastly here, as to \"the tabernacle of God with men\" (Isa 2:2-3; Eze 43:4, Eze 43:7; Rev 21:3). \n\nwhere--rather, \"what is this house that ye are building, &c.--what place is this for My rest?\" [VITRINGA].\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/66.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":66},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/1.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":1},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/65.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":65},"numberOfVerses":23}