Text -- Isaiah 32:11-20 (NET)

32:11 Tremble, you complacent ones! Shake with fear, you carefree ones! Strip off your clothes and expose yourselves– put sackcloth on your waist! 32:12 Mourn over the field, over the delightful fields and the fruitful vine! 32:13 Mourn over the land of my people, which is overgrown with thorns and briers, and over all the once-happy houses in the city filled with revelry. 32:14 For the fortress is neglected; the once-crowded city is abandoned. Hill and watchtower are permanently uninhabited. Wild donkeys love to go there, and flocks graze there. 32:15 This desolation will continue until new life is poured out on us from heaven. Then the desert will become an orchard and the orchard will be considered a forest. 32:16 Justice will settle down in the desert and fairness will live in the orchard. 32:17 Fairness will produce peace and result in lasting security. 32:18 My people will live in peaceful settlements, in secure homes, and in safe, quiet places. 32:19 Even if the forest is destroyed and the city is annihilated, 32:20 you will be blessed, you who plant seed by all the banks of the streams, you who let your ox and donkey graze.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 32:11

Put off your ornaments.

Wesley: Isa 32:12

For the pleasant and fruitful fields, which like teats yielded you plentiful and excellent nourishment.

Wesley: Isa 32:13

Upon that ground, where now your houses stand, in which you take your fill of mirth and pleasure.

Wesley: Isa 32:14

Of God, and given up into their enemies hands.

Wesley: Isa 32:14

Desolate places, in which wild asses delight to be.

Wesley: Isa 32:15

Until the time come, in which God will pour, or, as the Hebrew word properly signifies, reveal, evidently and plentifully pour out his spirit from heaven upon his people, which was fully accomplished in the days of the Messiah.

Wesley: Isa 32:15

God's people who were desolate, shall be revived and flourish, and their flourishing enemies shall be brought to destruction.

Wesley: Isa 32:16

Just judgment.

Wesley: Isa 32:16

Justice shall be executed in all the parts of the land.

Wesley: Isa 32:17

The effect of this shall be prosperity.

Wesley: Isa 32:17

Tranquility, both of mind and outward estate.

Wesley: Isa 32:17

Of God's mercy, and the fulfilling of his promises.

Wesley: Isa 32:19

As my blessings shall be poured down upon my people, who, from a wilderness, are turned into a fruitful field, so my judgments (which are signified by hail, Isa 28:2, Isa 28:17, and elsewhere) shall fall upon them, who were a fruitful field, but are turned into a forest, upon the unbelieving and rebellious Jews.

Wesley: Isa 32:19

Jerusalem, which, though now it was the seat of God's worship and people, yet he foresaw, would be the great enemy of the Messiah.

Wesley: Isa 32:19

Heb. shall be humbled with humiliation: shall be greatly humbled, or brought very low.

Wesley: Isa 32:20

As the barren forest shall be destroyed, so the fruitful field shall be improved, and bring forth much fruit; which is signified by a declaration of the blessedness of them that sow in it.

Wesley: Isa 32:20

In all moist grounds, which are like to yield good fruit. But this also is to be understood of the times of the gospel, and of the great and happy success of the ministers of it.

Wesley: Isa 32:20

Which they employed in plowing and sowing the ground.

JFB: Isa 32:11

Of your gay clothing. (See Isa 2:19, Isa 2:21).

JFB: Isa 32:12

Rather, shall smite on their breasts in lamentation "for thy pleasant fields" (Nah 2:7) [MAURER]. "Teats" in English Version is used for fertile lands, which, like breasts, nourish life. The transition from "ye" to "they" (Isa 32:11-12) is frequent.

JFB: Isa 32:13

(Isa 5:6; Isa 7:23).

JFB: Isa 32:13

Pleasure-houses outside of Jerusalem, not Jerusalem itself, but other cities destroyed by Sennacherib in his march (Isa 7:20-25). However, the prophecy, in its full accomplishment, refers to the utter desolation of Judea and its capital by Rome, and subsequently, previous to the second coming of the King (Psa 118:26; Luk 13:35; Luk 19:38); "the joyous city" is in this view, Jerusalem (Isa 22:2).

JFB: Isa 32:14

Most applicable to Jerusalem (see on Isa 32:13).

JFB: Isa 32:14

The noisy din of the city, that is, the city with its noisy multitude shall lie forsaken [MAURER].

JFB: Isa 32:14

Rather, "Ophel" (that is, the mound), the term applied specially to the declivity on the east of Zion, surrounded with its own wall (2Ch 27:3; 2Ch 33:14; 2Ki 5:24), and furnished with "towers" (or watchtowers), perhaps referred to here (Neh 3:26-27).

JFB: Isa 32:14

Limited by thee, "until," &c., Isa 32:15, for a long time.

JFB: Isa 32:15

This can only partially apply to the spiritual revival in Hezekiah's time; its full accomplishment belongs to the Christian dispensation, first at Pentecost (Joe 2:28; Act 2:17), perfectly in coming times (Psa 104:30; Eze 36:26; Eze 39:29; Zec 12:10), when the Spirit shall be poured on Israel, and through it on the Gentiles (Mic 5:7).

JFB: Isa 32:15

When Judea, so long waste, shall be populous and fruitful, and the land of the enemies of God shall be desolate. Or, "the field, now fruitful, shall be but as a barren forest in comparison with what it shall be then" (Isa 29:17). The barren shall become fruitful by regeneration; those already regenerate shall bring forth fruits in such abundance that their former life shall seem but as a wilderness where no fruits were.

JFB: Isa 32:16

Justice.

JFB: Isa 32:16

Then reclaimed.

JFB: Isa 32:16

Then become more fruitful (Isa 32:15); thus "wilderness" and "fruitful field" include the whole land of Judea.

JFB: Isa 32:17

The effect (Pro 14:34; Jam 3:18).

JFB: Isa 32:17

Internal and external.

JFB: Isa 32:18

Free from fear of invasion.

JFB: Isa 32:19

Literally, "But it shall hail with coming down of the forest, and in lowness shall the city (Nineveh) be brought low; that is, humbled." The "hail" is Jehovah's wrathful visitation (Isa 30:30; Isa 28:2, Isa 28:17). The "forest" is the Assyrian host, dense as the trees of a forest (Isa 10:18-19, Isa 10:33-34; Zec 11:2).

JFB: Isa 32:20

While the enemy shall be brought "low," the Jews shall cultivate their land in undisturbed prosperity.

JFB: Isa 32:20

Well-watered places (Isa 30:25). The Hebrew translation, "beside," ought rather to be translated, "upon" (Ecc 11:1), where the meaning is, "Cast thy seed upon the waters when the river overflows its banks; the seed will sink into the mud and will spring up when the waters subside, and you will find it after many days in a rich harvest." Before sowing, they send oxen, &c., into the water to tread the ground for sowing. CASTALIO thinks there is an allusion to the Mosaic precept, not to plough with an ox and ass together, mystically implying that the Jew was to have no intercourse with Gentiles; the Gospel abolishes this distinction (Col 3:11); thus the sense here is, Blessed are ye that sow the gospel seed without distinction of race in the teachers or the taught. But there is no need of supposing that the ox and ass here are yoked together; they are probably "sent forth" separately, as in Isa 30:24.

Clarke: Isa 32:11

Gird sackcloth - שק sak , sackcloth, a word necessary to the sense, is here lost, but preserved by the Septuagint, MSS. Alex. and Pachom., and 1. D. II., and edit. Ald. and Comp., and the Arabic and Syriac

Clarke: Isa 32:11

Tremble - be troubled - strip you - פשטה peshotah , רגזה regazah , etc. These are infinitives, with a paragogic ה he , according to Schultens, Institut. Ling. Hebr. p. 453, and are to be taken in an imperative sense.

Clarke: Isa 32:12

They shall lament - for the pleasant fields "Mourn ye for the pleasant field"- The Septuagint, Syriac, and Vulgate read ספדו siphdu , mourn ye, imperative; twelve MSS., (five ancient), two editions, the Septuagint, Aquila, Symmachus, Theodotion, Syriac, and Vulgate, all read שדה sadeh , a field; not שדי shedey , breasts.

Clarke: Isa 32:13

Shall come up thorns and briers "The thorn and the brier shall come up"- All the ancient Versions read ושמיר veshamir , with the conjunction. And an ancient MS. has תעלה בו taaleh bo , "shall come up in it, "which seems to be right; or rather בה bah : and there is a rasure in the place of בו bo in another ancient MS

Yea, upon all the houses of joy - For כי ki , the ancient Versions, except the Vulgate, seem to have read ו ve . כי ki may perhaps be a mistake for בו bo , or בה bah , in it, above mentioned. It is not necessary in this place

The description of impending distress which begins at Isa 32:13 belongs to other times than that of Sennacherib’ s invasion, from which they were so soon delivered. It must at least extend to the ruin of the country and city by the Chaldeans. And the promise of blessings which follows was not fulfilled under the Mosaic dispensation; they belong to the Kingdom of Messiah. Compare Isa 32:15 with Isa 29:17 (note), and see the note there.

Clarke: Isa 32:14

The palaces shall be forsaken - The house of the sanctuary (the temple) shall be destroyed. - Targum

The forts "Ophel"- It was a part of Mount Zion, rising higher than the rest, at the eastern extremity, near to the temple, a little to the south of it; called by Micah, Mic 4:8, "Ophel of the daughter of Zion. "It was naturally strong by its situation; and had a wall of its own, by which it was separated from the rest of Zion.

Clarke: Isa 32:15

And the fruitful field - והכרמל vehaccarmel . So fifteen MSS., six ancient, and two editions; which seems to make the noun an appellative.

Clarke: Isa 32:17

The work of righteousness - Righteousness works and produces peace

Clarke: Isa 32:17

The effect of righteousness - עבדת abodath , the culture. Righteousness, cultivated by peace, produces tranquillity of mind and permanent security. Reader, hast thou the principle? If so, dost thou cultivate it? If thou dost, thou hast peace of conscience, joy in the Holy Ghost, and a sure and certain hope of everlasting life.

Clarke: Isa 32:19

The city shalt be low all a low place. "The city shall be laid level with the plain"- For ובשפלה ubashephelah , the Syriac reads וכשפלה ukeshephelah . The city - probably Nineveh or Babylon: but this verse is very obscure. Saltus; Assyriorum regnum: civitas; magnifica Assyriorum castra. Ephrem Syr. ire loc. For וברד ubarad , a MS. has וירד vaiyered ; and so conjectured Abp. Secker, referring to Zec 11:2.

Clarke: Isa 32:20

That sow beside all waters "Who sow your seed in every well-watered place"- Sir John Chardin’ s note on this place is: "This exactly answers the manner of planting rice; for they sow it upon the water, and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way of preparing the ground for sowing. As they sow the rice on the water, they transplant it in the water. "Harmer’ s Observ. vol. 1 p. 280. "Rice is the food of two-thirds of mankind."Dr. Arbuthnot. "It is cultivated in most of the eastern countries."Miller. "It is good for all, and at all times."Sir J. Chardin, ib. " Le ris, qui est leur principal aliment et leur froment (i.e., des Siamois ), n’ est jamais assez arrose; il croit au milieu de l’ eau, et les campagnes ou on le cultive ressemblent plutot a de marets que non pas a des terres qu’ on laboure aver la charue. Le ris a bien cette force, que quoy qu’ il y ait six ou sept pieds d’ eau sur lui, il pousse toujours sa tige au dessus; et le tuyau qui le porte s’ eleve et croit a proportion de la hauteur de l’ eau qui noye son champ . Voyage de l’ Eveque de Beryte, p. 144. Paris, 1666. - L. "Rice, which is the principal grain and aliment of the Siamese, can never be too much watered. It grows in the water, and the fields where it is sown resemble marshes rather than fields cultivated by ploughing. Rice has that property that although it be covered with water six or seven feet deep, yet it raises its stalk above it; and this grows long in proportion to the depth of the water by which the field is inundated."

Calvin: Isa 32:11

11.Tremble This repetition is not unnecessary, but states more fully what he formerly said; for when men are asleep, they are not easily aroused by the voice of the prophets, and therefore it is needful to cry aloud and reprove them continually. And thus, by adding one threatening to another, or by repeating the same threatenings, he shews how great is the stupidity of men, when they have once been blinded by prosperity; for they can scarcely endure any longer to hear the warnings which God addresses to them. Men are undoubtedly more in danger from prosperity than from adversity; for when matters go smoothly with them, they flatter themselves, and are intoxicated by their success; and therefore it was necessary to deal more sharply with the Jews, in order to shake off that slothfulness. This exhortation of the Prophet ought to be explained in the future tense; as if he had said, “You shall at length tremble, for the rest which you now enjoy will not be perpetual.”

By bidding them make themselves bare, and gird sackcloth on their loins, he describes the manner and dress of mourners. Whenever they were visited by deep adversity, they put on sackcloth, made bare the other parts of their body, and by dress, and attitude, and every method, manifested their grief. He desires women to put on sackcloth and other expressions of mourning, instead of the luxuries and pleasures in which they eagerly indulged.

Calvin: Isa 32:12

12.Mourning over the breasts This verse is explained in various ways. Some understand it to mean simply, that there will be so great a scarcity of provisions, that women will lose their milk, and thus the children will “mourn over dry breasts;” which we see sometimes happen, when a very great scarcity of provisions occasions leanness. But the more generally received and more appropriate interpretation is, to view the word “breasts” as figuratively denoting fields and vineyards, as the Prophet himself declares; for they are justly compared to the breasts of mothers, because, by deriving nourishment from them, we suck the milk or blood of the earth. He therefore means that there will be a want of food and nourishment, because the Lord will curse the earth, so that it shall yield no fruits. Thus shall men sigh over that scarcity, as if over their mother’s “breasts,” from which they formerly received delicious nourishment. This appears to me to be a more natural meaning, and to agree best with the context; for it serves to explain what afterwards follows, about “rich fields and the fruitful vine.” ³⁴⁰

Calvin: Isa 32:13

13.There shall grow up the brier and the thorn He confirms the former verse, and explains the cause of barrenness and famine, which is, that the fields, which formerly used to be fat and fertile, will be uncultivated, desolate, and barren. This was a frightful change of affairs; for we know that that country yielded corn and fruits more plentifully than other countries, not so much by nature as by the blessing of God; for he had said, “I will give you a land flowing with milk and honey.” (Exo 3:8.) This was the cause of the abundance and fertility.

On the land of my people. By giving it this name, he meets an objection which they might otherwise have brought, that there was no reason to fear that the land which God had chosen would not produce fruits every year; because, although the kindness of God extends to all mankind, yet he was in a peculiar manner the Father and supporter of that nation. It was therefore incredible that this land, which had been set apart for the children of God, would be covered with “briers and thorns;” and thus the Prophet reproves the Jews more sharply, because they not only made void the blessing of God by their wickedness, but drew down his wrath, so as to spoil and deface the beauty of the land.

Even on all the houses of joy The particle כי ( ki) signifies even, though some think that it means “for” or “because,” “Because there is joy in their houses.” ³⁴¹ But that interpretation cannot be admitted, because בתי ( bāttē,) “houses of,” is in the construct state. This appears to me therefore to be an enlargement of what he had now said, and to mean that this desolation will be, not only in the utmost corners of the land, but “ even in the houses of joy,” that is, in the splendid and magnificent houses, which formerly were the abodes of the most refined luxury. When the Prophet said this, he was undoubtedly ridiculed by the men of that age; men certainly did not listen to him amidst those luxuries by which they were blinded. Besides, they grew insolent on account of the promises of God, and thought that they would never be in want of anything. Yet all that Isaiah foretold came to pass. From this example let us learn to be moderate in our use of prosperity, and to depend on the blessing of God, so as to obey his word with a good conscience.

Calvin: Isa 32:14

14.For the palace shall be forsaken Here also he describes more fully the desolation of the country; for, having mentioned in the former verse magnificent houses, he now likewise adds palaces and cities, so as to shew that there is nothing, however splendid and illustrious, that is exempted from that calamity. We see that men are dazzled by their own splendor, till they lift up their eyes to heaven; and the consequence is, that they are soothed to sleep in the midst of their wealth, and dread nothing. He therefore declares that all that was splendid, magnificent, and lofty, in Judea, cities, palaces, bulwarks, fortresses, all will be brought to nothing. When he says for ever, he again gives warning, as he formerly did, that this calamity will not last only for a single day, but that, as they had been long hardened in their vices, so it will be of long duration; for, if they had been punished only for a short time, being obstinate and intractable, they would quickly have relapsed into their natural disposition.

Calvin: Isa 32:15

15.Till the Spirit be poured out upon you Because the Prophet speaks of the Jews among whom God had determined to plant his Church, it was therefore necessary to leave to them some hope of salvation, that they might not faint amidst so great afflictions; for, while the Lord is severe towards wicked men who falsely shelter themselves under his name, yet in some manner he preserves his Church. The Prophet therefore adds this promise, that they might know that, whatever be the severity with which he punishes his people, still he is always mindful of his covenant; for he never threatens in such a manner as not to leave some ground for consolation, so as to cheer and comfort the hearts of believers, even when their affairs are utterly desperate. Besides, in order that they may fully enjoy the comfort which is offered to them, he raises their eyes to the very Author of life; and indeed we see that, when a favorable change takes place, the greater part of men fill themselves to excess with bread and wine, and, when they are pressed by famine, they neglect God and solicit the earth.

With good reason, therefore, does Isaiah say that “the Spirit” will come from on high to refresh and fertilize the earth; and he alludes, I have no doubt, to that saying of David,

“Send forth thy Spirit, and they shall be created, and thou wilt renew the face of the earth.”
(Psa 104:30.)

Holding out this as an evidence that God is reconciled, he at the same time declares that the restoration of the Church proceeds solely from the grace of God, who can remove its barrenness as soon as he has imparted strength from heaven; for he who created all things out of nothing, as if they had formerly existed, is able to renew it in a moment.

And the wilderness become a Carmel ³⁴² In explaining this comparison of “the wilderness” to “Carmel,” commentators are sadly at a loss; but, as I remarked on a former passage, (Isa 29:17,) where a similar phrase occurred, ³⁴³ the Prophet merely, in my opinion, points out the happy effect of that restoration, namely, that the abundance and plenty of all things will prove that God is actually reconciled to his people. He says that places which formerly were “wildernesses” shall be like “Carmel,” which was a rich and fertile spot, and on that account receives its name; and that “Carmel” shall be like “a wilderness,” that is, it shall be so fertile, that if we compare what it now is with what it shall afterwards be, it may seem like “a wilderness.” It is an enlarged representation of that unwonted fertility. “Fields now barren and uncultivated shall be fertile, and cultivated and fertile fields shall yield such abundant fruit that their present fertility is poverty and barrenness, in comparison of the large produce which they shall afterwards yield;” just as if we should compare the fields of Savoy with those of Sicily and Calabria, and pronounce them to be a “wilderness.” In a word, he describes unparalleled fertility, which believers shall enjoy, when they have been reconciled to God, in order that they may know his favor by his acts of kindness.

While Isaiah thus prophesies concerning the reign of Hezekiah, all this is declared by him to relate to the kingdom of Christ as its end and accomplishment; and therefore, when we come to Christ, we must explain all this spiritually, so as to understand that we are renewed as soon as the Lord has sent down the Spirit from heaven, that we who were “wildernesses” may become cultivated and fertile fields. Ere the Spirit of God has breathed into us, we are justly compared to wildernesses or a dry soil; for we produce nothing but “thorns and briers,” and are by nature unfit for yielding fruits. Accordingly, they who were barren and unfruitful, when they have been renewed by the Spirit of God, begin to yield plentiful fruits; and they whose natural dispositions had some appearance of goodness, being renewed by the same Spirit, will afterwards be so fruitful, that they will appear as if they had formerly been a “wilderness;” for all that men possess is but a wild forest, till they have been renewed by Christ. Whenever, therefore, the Church is afflicted, and when her condition appears to be desperate, let us raise our eyes to heaven, and depend fully on these promises.

Calvin: Isa 32:16

16.And judgment shall dwell in the wilderness The Prophet shews what is the actual condition of the Church, that is, when justice and judgment prevail; for men ought not to be like cattle, which seek nothing but plenty of food and abundance of outward things. And hence it is plain enough that the Jews were not confined to transitory enjoyments, so as to have their hope fixed exclusively on earthly blessings, as some fanatics imagine. They were enjoined to attend to that which was of the greatest importance, that justice and judgment should prevail; and undoubtedly they knew that true happiness consists in it. It is therefore our duty to look chiefly to this, that we should not, like hogs in a sty, judge of the happiness of life by abundance of bread and wine; for this is the end of all the blessings which the Lord bestows upon us, this is the object of our deliverance, “that we should serve him,” as Zacharias says, “in holiness and righteousness.” (Luk 1:74.)

Under the terms “justice” and “judgment,” as we have already seen, he includes all that belongs to uprightness; for although these two words relate strictly to that equity which ought to be mutually cultivated among us, yet, since it is customary to describe the observation of the whole law by the duties of the second table, here the Prophet, by a figure of speech in which a part is taken for the whole, embraces also piety and the worship of God. The Prophets are accustomed to notice the chief duties of brotherly kindness, and those which belong to the second table, because by these, more than by any others, we manifest the real state of our feelings towards God.

When he declares that justice and judgment have their abode in the wilderness, as well as in the cultivated fields, this shews more clearly that the abundance of blessings promised a little before was so great that, when men saw it, they would consider that those fields which they formerly looked upon as very excellent had been comparatively barren.

Calvin: Isa 32:17

17.And the work of righteousness shall be peace A little before, he censured severely that peace which made the Jews drowsy and slothful; he now promises a different kind of repose, which will be a striking proof of the love of God, who has received them into favor, and will faithfully guard them. We ought therefore to observe the implied contrast between that brutal repose which the reprobate think that they obtain by their presumption in committing every kind of wickedness, and in which they also fall asleep, and that different kind of repose, on the other hand, which the children of God obtain by a religious and holy life, and which Isaiah exhorts us to desire, shewing that we ought fearlessly to believe that a blessed and joyful peace awaits us when we have been reconciled to God.

In this way he recommends to them to follow uprightness, that they may obtain assured peace; for, as Peter declares, there is no better way of procuring favor, that no man may do us injury, than to abstain from all evil-doing. (1Pe 3:13.) But the Prophet leads them higher, to aim at a religious and holy life by the grace of God; for nothing is more unreasonable than that wicked men should desire to have peace, while they are continually fighting against God. That wish is indeed common; for hardly one person in a hundred shall be found who does not loudly extol peace, while at the same time every man raises up enemies to himself in the earth, and all in vast crowds disturb heaven and earth by their crimes. Now, the latter repose, being perpetual, is compared by him to the former, which is slight and momentary.

The effect of righteousness When peace receives this designation, let us learn that, as wars proceed from the wrath of God, which we provoke by our wickedness, so peace springs from his blessing. When, therefore, we see enemies enraged to battle, and rising furiously against us, let us seek no other remedy than repentance; for the Lord will easily allay commotions when we have returned to him. He it is, as the Psalmist says, who

“maketh wars to cease to the ends of the earth, who breaketh the bow, and cutteth the spear in pieces, and burneth the chariots in the fire.” (Psa 46:9.)

We have already said that these things do not relate exclusively to Hezekiah, but must be referred to Christ.

Calvin: Isa 32:18

18.And my people shall dwell As we have said that spiritual righteousness is that which has its seat in the hearts of men, we must say the same thing about peace, which is the fruit of it. Accordingly, when quiet habitations and resting-places are here mentioned, let us remember the saying of Paul, “justified by faith, we have peace with God.” (Rom 5:1.) When Christ says that he “leaves” this peace to the disciples, (Joh 14:27,) he affirms that “it cannot be given by the world;” and we ought not to wonder at this, for, as the same Apostle Paul informs us in another passage, “this peace surpasses all understanding.” (Phi 4:7.) Having obtained this righteousness, we are no longer restless or alarmed within, as when we feel in the gnawings of conscience the wrath of God. A bad conscience is always alarmed, and harassed by wretched uneasiness.

Wicked men must therefore be uneasy, and distressed by a variety of terrors; for where righteousness is banished that peace cannot be found; and where Christ reigns, there alone do we find true peace. Assured peace, therefore, is enjoyed by none but believers, who appeal to the heavenly tribunal, not only by their piety, but by their reliance on the mercy of God. Hence we infer that Christ does not yet reign where consciences are uneasy, and tossed by the various waves of doubts, as must be the case with Papists and all others who are not built on the sacrifice of Christ and the atonement obtained through him.

Calvin: Isa 32:19

19.And the hail We have already said that the prophets are accustomed frequently to describe under figures the reign of Christ; for they borrow their metaphors from an earthly kingdom, because our ignorance would make it almost impossible for us to comprehend, in any other way, the unspeakable treasure of blessings. The meaning is, “The Lord will remove from his people distresses and annoyances, and will make them fall on others;” because here we are liable to various storms and tempests, and must endure rain, hail, showers, winds, and tempests. He says that God, by his wonderful providence, will prevent all distresses from doing any injury to believers, because he will drive their violence in another direction.

By forests he means unfrequented and desert places, where there are no crowds of men. Hence we learn that, when we are under the guardianship of Christ, we are protected from inconveniences and dangers, but that, at the same time, various storms and tempests are ready to burst on our heads. But the Lord is our deliverer, who turns away in another direction the evils that are approaching, or rescues us when we are in danger.

And the city shall be situated to a low place ³⁴⁴ In order to confirm what he had said about peace, he says, that “cities,” which shall be situated on level ground, will be out of danger; for at that time it was customary to build on high and elevated places, that the access to them might be more difficult. “Such,” says he, “will be God’s protection of his people, that they will not need the ordinary fortifications, because the city may be safely set down in valleys; and even although it be liable to the attacks of enemies, it will sustain no inconvenience, for the hand of the Lord will protect it.” We must not therefore seek safety by relying on our defences, lest we be immediately driven from our nest; but since our heavenly Father deigns to provide for our safety, let us be satisfied with having him for our protector and guardian. ³⁴⁵

Calvin: Isa 32:20

20.Blessed are ye He shews how great will be the change, when Christ shall begin to reign; for he had formerly said that so great would be the desolation, that “thorns and briers” would overspread the holy land, costly houses would be thrown down, and cities and palaces would be levelled with the earth. This would happen, when the incessant attacks of enemies should lay that country desolate. But now he says that they shall be blessed, because God will give them abundant produce of all fruits. That fertility which might have been described in simple language, he illustrates by figures, that they shall “sow in marshes,” and shall “send forth their cattle” into the fields without dread of losing them.

By waters some understand a rich and fertile soil; but the universal particle כל , ( chōl,) all, leads me to take a different view; as if he had said, “Places which were overrun with waters shall be fit for sowing, and there will be no reason to fear that the water shall spoil our fields.” We are accustomed also to drive away oxen, and asses, and other animals, from fields, and especially from sown fields, that they may not eat the corn. But here he says that the corn will grow so thick and plentifully, that it shall be necessary to send oxen and asses to crop the early blade, as is commonly done when the corn is luxuriant. ³⁴⁶

He calls them blessed, in accordance with the usage of the Hebrew language, because their labor will never be unprofitable. If it be objected that, under the reign of Christ, such fertility has never been seen, I acknowledge that, even when God has shewn the highest kindness to his people, still there have always been visible marks of the curse, which was entailed on mankind by the fall and revolt of Adam. (Gen 3:17.) But since Christ has restored to believers the inheritance of the world, with good reason do the prophets assert that he would renew the earth, so as to remove its filthiness and restore that beauty which it had lost. They who complain that it is not yet fulfilled, ought to consider whether or not they themselves are purified from every stain of sin. And if they are still at a great distance from spiritual righteousness, let them be satisfied with enjoying the blessing of God according to the measure of regeneration, the full enjoyment of which we must not expect to obtain, till, freed from the pollution of the flesh, we shall bear the perfect image of God.

Defender: Isa 32:15

This promise evidently anticipates the ultimate conversion of the nation of Israel when Christ returns (Zec 12:10; Eze 37:12-14; Rom 11:26)."

TSK: Isa 32:11

be troubled : Isa 2:19, Isa 2:21, Isa 22:4, Isa 22:5, Isa 33:14; Luk 23:27-30; Jam 5:5

strip : Isa 20:4, Isa 47:1-3; Deu 28:48; Hos 2:3; Mic 1:8-11

and gird : Isa 3:24, Isa 15:3; Jer 4:8, Jer 6:26, Jer 49:3

TSK: Isa 32:12

lament : Lam 2:11, Lam 4:3, Lam 4:4

pleasant fields : Heb. fields of desire, Deu 8:7, Deu 8:8, Deu 11:11, Deu 11:12; Eze 20:6, Eze 20:15

TSK: Isa 32:13

come : Isa 6:11, Isa 7:23, Isa 34:13; Psa 107:34; Hos 9:6, Hos 10:8

yea, upon : or, burning upon, etc. Jer 39:8; Rev 18:7, Rev 18:8

in the : Isa 22:2, Isa 22:12, Isa 22:13

TSK: Isa 32:14

the palaces : Isa 5:9, Isa 24:1-3, Isa 24:10,Isa 24:12, Isa 25:2, Isa 27:10; 2Ki 25:9; Luk 21:20,Luk 21:24

forts and towers : or, clifts and watch-towers

for : Isa 13:19-22, Isa 34:11-17; Rev 18:2, Rev 18:3

TSK: Isa 32:15

the spirit : Isa 11:2, Isa 11:3, Isa 44:3, Isa 45:8, Isa 59:19-21, Isa 63:11; Psa 104:30, Psa 107:33; Pro 1:23; Eze 39:29; Joe 2:28, Joe 2:29; Zec 12:10; Luk 24:49; Joh 7:39; Act 2:17, Act 2:18, Act 2:33; 2Co 3:8; Tit 3:5, Tit 3:6

wilderness : Isa 29:17, Isa 35:2, Isa 35:7, Isa 54:1-3, Isa 55:11-13, 60:1-22, Isa 61:3-5; Hos 1:10,Hos 1:11; Rom 11:18-26

TSK: Isa 32:16

Isa 35:8, Isa 42:4, Isa 56:6-8, Isa 60:21; Psa 94:14, Psa 94:15; Hos 3:5; 1Co 6:9-11; Tit 2:11, Tit 2:12; 1Pe 2:9-12, 1Pe 4:1-4

TSK: Isa 32:17

the work : Isa 26:3, Isa 48:18, Isa 54:13, Isa 54:14, Isa 55:12, Isa 57:19, Isa 66:12; Psa 72:2, Psa 72:3, Psa 85:8; Psa 119:165; Rom 14:17; Phi 4:6-9; Jam 3:17, Jam 3:18

quietness : Isa 2:3, Isa 2:4, Isa 9:7, Isa 11:6-9, Isa 11:13; Psa 112:6-9; Pro 14:26; Eze 37:21, Eze 37:22, Eze 37:25; Eze 39:29; Mic 4:3, Mic 4:4; 2Co 1:12; Heb 6:11; 2Pe 1:10,2Pe 1:11; 1Jo 3:18-24; 1Jo 4:17

TSK: Isa 32:18

Isa 33:20-22, Isa 35:9, Isa 35:10, Isa 60:17, Isa 60:18; Jer 23:5, Jer 23:6, Jer 33:16; Eze 34:25, Eze 34:26; Hos 2:18-23; Zec 2:5, Zec 2:8; Heb 4:9; 1Jo 4:16

TSK: Isa 32:19

it shall : Isa 25:4, Isa 28:2, Isa 28:17, Isa 30:30, Isa 37:24; Exo 9:18-26; Eze 13:11-13; Mat 7:25; Rev 8:7

on the : Zec 11:2

the city shall be low : or, the city shall be utterly abased, Isa 14:22, Isa 14:23, Isa 26:5; Nah 1:1, Nah 1:8, Nah 2:10-13; Rev 18:21

TSK: Isa 32:20

Blessed : Isa 19:5-7, Isa 30:23, Isa 55:10,Isa 55:11; Ecc 11:1; Act 2:41, Act 4:4, Act 5:14; 1Co 3:6; Jam 3:18

the ox : Isa 30:24; 1Co 9:9-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 32:11

Strip ye, and make ye bare - That is, take off your joyful and splendid apparel, and put on the habiliments of mourning, indicative of a great calamity.

And gird sackcloth - (See the note at Isa 3:24).

Barnes: Isa 32:12

They shall lament for the teats - Interpreters have been not a little perplexed by this expression. Lowth supposes it is to be taken in connection with the previous verse, and that it denotes that sackcloth was to be girded upon the breast as well as upon the loins. Others have supposed that it denotes to ‘ smite upon the breasts,’ as a token of grief; others, that the word ‘ breast’ here denotes children by a synecdoche, as having been nourished by the breast, and that the women here were called to mourn over their children. But it is evident, I think, that the word breasts here is used to denote that which nourishes or sustains life, and is synonymous with fruitful fields. It is so used in Homer (Iliad, ix. 141), where οίθαρ ἀρούρης oithar arourēs denotes fertility of land. And here the sense doubtless is, that they would mourn over the fields which once contributed to sustain life, but which were now desolate. In regard to the grammatical difficulties of the place, Rosenmuller and Gesenius may be consulted.

The pleasant fields - Margin, as in Hebrew, ‘ Fields of desire.’

Barnes: Isa 32:13

Upon the land of my people - A description similar to this, in regard to the consequences of the invasion of Sennacherib, is given in Isa 7:20-25 (see the notes at that passage).

Yea, upon all the houses of joy - Margin, ‘ Burning upon.’ The marginal readling has originated from the supposition that the word כי kı̂y is derived from כיה kâvâh , "to be burned."This conjecture has been adopted by Junius and Tremellius, and by some others. But it is evidently mere conjecture, and is not demanded. The word ‘ yea’ will express the sense, meaning that desolation, indicated by the growth of thorns and briers, would come upon the cities that were then filled with joy. This does not refer to Jerusalem, which was not taken by Sennacherib, but to the other cities that were destroyed by him in his march, and this account accords with the statement in Isa 7:20-25.

Barnes: Isa 32:14

Because the palaces shall be forsaken - That is, the palaces in the cities and towns which Sennacherib would lay waste. Or, if it refers, as Lowth supposes, to the invasion of the land in the time of the Chaldeans, then it relates to the palaces in Jerusalem. Vitringa supposes that the temple at Jerusalem is particularly designated by the word rendered palaces. But that is not the usual word to denote the temlple, and it is not necessary to suppose that that is particularly referred to. The word ארמון 'armôn usually denotes a palace, or royal residence in some part of the royal citadel (see 1Ki 16:18; Isa 25:2; Jer 30:18; Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12).

The forts - Margin, ‘ Cliffs and watch-towers.’ Hebrew, עפל ‛opel . This word properly denotes a hill or a cliff, such as is an advantageous situation for fortresses. It is translated in Mic 4:8, ‘ the stronghold;’ in 2Ki 5:24, ‘ the tower;’ in 2Ch 27:3; 2Ch 30:14; Neh 3:27; Neh 11:21, ‘ Ophel.’ With the article (the hill) it was given, by way of eminence, to a bluff or hilt lying northeast of mount Zion, and south of mount Moriah, which was surrounded and fortified with a wall (Jos. Jewish Wars, vi. 6). It extends south from mount Moriah, running down to the fountain of Siloam, lying between the valley of Jehoshaphat on the east, and the Tyropeon or valley of Cheesemongers on the west. It terminates over the pool of Siloam in a steep point of rock forty or fifty feet high. The top of the ridge is flat, and the ground is now tilled, and planted with olive and other fruit trees (see Robinson’ s Bib. Researches, vol. i. pp. 341, 394). It may be used here, however, to denote a hill or cliff, a strongly-fortified place in general, without supposing of necessity that it refers to the mountain in Jerusalem.

Towers - Towers were erected on the walls of cities at convenient distances for purposes of observation.

Shall be for dens - Shall become places where banditti and robbers may abide, and secure themselves.

Forever - This is evidently one instance in which the word ‘ forever’ ( עד־עולם ‛ad - ‛ôlâm ), denotes a long time, because in the verse When the word is used without any suet limitation, it denotes proper eternity

A joy of wild asses - A place where wild animals will have unlimited range.

Barnes: Isa 32:15

Until the Spirit - The Spirit of God, as the source of all blessings, and especially as able to meet and remove the ills of the long calamity and desolation. This evidently refers to some future period, when the evils which the prophet was contemplating would be succeeded by the spread of the true religion. If the prophet meant to confine his description of calamities to those which would attend the invasion of Sennacherib, then this refers to the piety and prosperity which would prevail after that during the reign of Hezekiah. If he designed, as Lowth supposes, to describe the calamites which would attend the invasion of the Chaldeans and the desolation of the city of Jerusalem during the captivity, then this refers to the prosperous times that would occur after their return to their own land. And if he looked forward beyond even that, then this refers to the times of the Messiah also, and he designed to describe the happy period when the Messiah should have come, and when the Spirit should be poured out. Vitringa supposes that all three of these events are referred to. But although the expressions are such as are used in reference to the times of the Messiah, yet the word ‘ until’ seems to limit the prediction to some event previous to that. The plain sense of the passage is, that the city would lie waste, and would be a pasture for flocks, until the Spirit should be poured out; that is, would lie waste a long time, and then be succeeded by the merciful interposition of God restoring them to their land and privileges. This idea would seem to limit it. at the utmost, to the return from Babylon.

Be poured out - This is a common and usual mode of indicating that the influences of the Spirit of God would be imparted Isa 44:3; Eze 39:29; Joe 2:28-29; Act 2:17-18.

From on high - From heaven (compare Luk 24:49).

And the wilderness be a fruitful field - Until that change shall come when the places that are desolate shall become fertile, and the places which are now fertile and prosperous shall become desolate and barren. This may refer to the time when Jerusalem, that would have lain so long waste, would be again inhabited and cultivated, and when Babylon, then so prosperous, would become desolate and ruined. The expression has a proverbial cast and denotes change and revolution (see the note at Isa 29:17).

Barnes: Isa 32:16

Then judgment shall dwell - Or, justice shall make its appropriate dwelling-place there.

In the wilderness - In the place that was a wilderness, but that shall now be turned to a fruitful field.

In the fruitful field - In the nation that is like a fruitful field; in Judea restored.

Barnes: Isa 32:17

And the work of righteousness - That which righteousness produces; or the effect of the prevalence of righteousness on the nation.

Shall be peace - There shall be no internal agitation, and no conflicts with foreign nations.

Quietness and assurance - This is a beautiful description of the happy effect of the prevalence of piety; and it is as true now as it was in the time of Isaiah. True religion would put an end to strifes and litigations; to riots and mobs; to oppressions and tumults; to alarms and robbery; to battle, and murder, and conflict.

Barnes: Isa 32:18

And my people shall dwell in a peaceable habitation - In cities and towns that would not be alarmed bv internal or external foes.

And in sure dwellings - In dwellings that would be secure from invasion. - All this is descriptive of the peaceful times, and the general security which followed the return from Babylon. To this period of happiness and prosperity, Isaiah, as well as the other prophets, often refers.

Barnes: Isa 32:19

When it shall hail - Hebrew, ברדת ברד bârad b^e redeth - ‘ And it shall hail in coming down. There is a paranomasia in the original here, which cannot be expressed in a translation - a figure of speech, which, as we have seen, is common in Isaiah. ‘ Hail’ is an image of divine vengeance or punishment; and the reference here is, doubtless, to the storms of indignation that would come on the enemies of the Jews, particularly on the Assyrians (see the notes at Isa 30:30).

Coming down on the forest - Coming down on the army of the Assyrian, which is here called ‘ a forest.’ The same term ‘ forest’ is given to the army of the Assyrians in Isa 10:18-19, Isa 10:33-34. The sense is, that the divine judgment would come down on that army with as much severity as a storm of hail descends on a forest - stripping the leaves from the trees, destroying its beauty, and laying it waste.

And the city - According to Gesenius, this is Nineveh, the capital of the Assyrian empire. According to Rosenmuller, Grotius, and others, it is Babylon. Hensler supposes that it is Jerusalem, and that the sense is, that as a city that is situated in a valley is safe when the storm and tempest sweep over the hills, so would it be to Jerusalem when the storm of wrath should sweep away the army of the Assyrian. But the connection evidently requires us to understand it of the capital of the enemy; though whether it be Nineveh or Babylon perhaps cannot be determined.

Shall be low in a low place - Margin, ‘ Utterly abased.’ Hebrew, ‘ In humility shall be humbled.’ The sense is, shall be completely prostrate. Those who refer this to Jerusalem suppose it refers to the time when God should humble it by bringing the enemy so near, and exciting so much consternation and alarm. Those who refer it to Babylon suppose it relates to its destruction. If referred to Nineveh, it must mean when the pride of the capital of the Assyrian empire should be iratabled by the complete overthrow of their army, and the annihilation of their hopes. The connection seems to require us to adopt this latter interpretation. The whole verse is very obscure; but perhaps the above will express its general sense.

Barnes: Isa 32:20

Blessed are ye - The sense of this verse is, that while the enemies of the Jews would be overthrown, they themselves would be permitted to cultivate their lands in security. Instead of predicting this directly, the prophet implies that this would occur, by declaring that those who were permitted to do this were happy.

That sow beside all waters - Hebrew, ‘ Upon ( על ‛al ) all waters.’ This may mean that they selected places near running streams as being most fertile; or it may refer, as Lowth supposes, to the manner of sowing grain, and particularly rice, in eastern countries. This is done by casting the seed upon the water. This custom is referred to in Ecc 11:1 : ‘ Cast thy bread,’ that is, thy seed, ‘ upon the waters, for thou shalt find it after many days;’ that is, cast thy seed upon the waters when the river overflows the banks, and the seed will sink into the slime and mud, and will spring up when the waters subside, and you will find it again after many days in a rich and luxuriant harvest. Sir John Chardin thus describes this mode of sowing: They sow it (the rice) upon the water; and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way they prepare the ground for sowing’ (Harmer’ s Obs. vol. i. p. 280).

That send forth thither the feet of the ox and the ass - That is, for the purpose of treading the earth while the water is on it, and preparing it for the seed. In this way the ground would need no plowing, but the seed would fall into the slime, and be sufficiently covered when the waters should subside. The idea in this verse is, that there would be a state of security succeeding the destruction of their enemies; and that they would be permitted to pursue the cultivation of the soil, unannoyed and undisturbed.

Poole: Isa 32:11

Strip you, and make you bare put off your ornaments, as God commanded upon a like occasion, Exo 33:5 , that you may put on sackcloth instead of them, as mourners and penitents used to do.

Poole: Isa 32:12

They shall lament for the teats either,

1. Properly, because through famine your teats are destitute of milk for the nourishment of your poor children. Or rather,

2. Metaphorically, as the following words explain it,

for the pleasant and fruitful fields which like teats yielded you plentiful and excellent nourishment, for which the land was said to flow with milk , Eze 20:6 . And the earth being compared to the womb that bare us, Job 1:21 , it is not strange if its fruitful fields be compared to the breasts which nourish us.

Poole: Isa 32:13

Upon the land of my people shall come up thorns and briers If any of you think there is no great cause for such trembling and lamentation, which shall last but for a year and some days, know that this calamity by the Assyrians is but an earnest of further and sorer judgments; for the time is coming when this land shall be laid desolate, and instead of vines and other fruits, it shall yield nothing but briers and thorns; of which see on Isa 7:23,24 .

Upon all the houses of joy upon that ground where now your houses stand, in which you delight, and take your fill of mirth and pleasure.

Poole: Isa 32:14

The palaces Heb. the palace ; the king’ s house, and other magnificent buildings in the city.

Shall be left or rather, shall be forsaken , to wit, of God, and given up into their enemies’ hands. And the verb in the foregoing clause may be rendered, shall be left .

A joy of wild asses desolate places, in which wild asses delight to be, Job 39:5,6 Jer 2:24 .

Poole: Isa 32:15

Until the Spirit be poured upon us from on high: and this calamity and desolation shall, in a manner, continue until the time come, in which God will pour , or, as the Hebrew word properly signifies, reveal, i.e. evidently and plentifully pour out, his Spirit from heaven upon his people; which was done in some sort upon the return of the people from Babylon, when God, by his Spirit, stirred up the spirit, both of Cyrus to give them liberty of returning to Jerusalem, and of the people to return and build the city and temple; but was far more clearly and fully accomplished in the days of the Messiah. And indeed the promises contained in these and the following words and verses were not fulfilled upon their coming out of Babylon, after which time they had but a little reviving in their bond . age, as is said, Ezr 9:8 , and continued in servitude and distress under the Persian emperors, Neh 9:36,37 , and afterward suffered many and grievous calamities from the kings of Syria and Egypt, and from the Romans; which suits very ill with that glorious promise here following, Isa 32:18 . And therefore these promises concern the times of the gospel, when God’ s Spirit was in a most evident and glorious manner poured forth upon the apostles, and other believing Jews, to the astonishment of their very adversaries; and when the following promises were in a good measure fulfilled, and are more fully to be accomplished in God’ s due time.

The wilderness be a fruitful field, and the fruitful field be counted for a forest which is allegorically understood. The meaning may be this; God’ s people, who were desolate and destroyed, shall be revived and flourish, and their flourishing enemies shall be brought to desolation and destruction. It may also signify the conversion of the barren and despised Gentiles, and the rejection of the Jews, in the time of the Messiah.

Poole: Isa 32:16

Judgment just judgment, as the next clause explains it. Justice shall be executed in all the parts of the land, both in the barren and fruitful places, and shall be practised by all my people; which agrees with that promise, Isa 60:21 , Thy people shall be all righteous , &c.

Poole: Isa 32:17

The work of righteousness shall be peace the effect of this prevailing practice of righteousness shall be prosperity and outward felicity.

Quietness tranquillity, both of mind and outward estate.

Assurance or, confidence . The observation of God’ s precepts will beget in them a confidence and assurance of God’ s mercy, and the fulfilling of his promises.

Poole: Isa 32:18

My people either the Gentiles, who then shall be my people; or the Jews, to whom this promise shall be made good upon their conversion to Christ in the latter times of the gospel.

Poole: Isa 32:19

When it shall hail, coming down on the forest Heb. And it shall hail , &c. As my blessings shall be poured down upon my people, who from a wilderness are turned into a fruitful field, as it is said, Isa 32:15 ; so my wrath and judgments (which are signified by hail, Isa 28:2,17 , and elsewhere) shall fall upon them, who were a fruitful field, but are turned into a forest, as was said, Isa 32:15 , i.e. upon the unbelieving and rebellious Jews, who seem there to be designed under that notion.

The city either,

1. Babylon, the great enemy and oppressor of God’ s people. Or,

2. Jerusalem, which, though now it was the seat of God’ s worship and people, yet he foresaw by the Spirit of prophecy that it would be the great enemy of the Messiah, and of God’ s people.

Shall be low in a low place Heb. shall be humbled with humiliation ; which by an ordinary Hebraism signifies, shall be greatly humbled, or brought very low .

Poole: Isa 32:20

Blessed are ye that sow: as the barren forest shall be destroyed with hail, Isa 32:19 , so the fruitful field shall be improved, and bring forth much fruit; which is signified by a declaration of the blessedness of them that sow in it.

Beside all waters in all moist and fat grounds, which are like to yield good fruit. But this passage, as well as others in the foregoing verses, is to be understood mystically, and seems to respect the times of the gospel. The prophet reflecting upon his own unsuccessful labours, of which he complains, Isa 49:4 , and elsewhere, and foreseeing by, the Spirit the great and happy success of his successors, the ministers of the gospel, tacitly bewails his own unhappiness, who sowed his seed upon dry and barren ground, by congratulating the happiness of the apostles, who sowed their seed more generally, upon all fit grounds, without any distinction between Jews and Gentiles; and who found the ground, to wit, the hearts of the people, more moistened and softened, and better prepared to receive the good seed of God’ s word.

The ox and the ass which creatures they employed in ploughing and sowing the ground, Deu 22:10 Psa 144:14 Isa 30:24 .

Haydock: Isa 32:12

Mourn. Septuagint, "beat." (Haydock) ---

Breasts, suckling infants. In mourning, women beat and uncovered their breasts, which, on any other occasion, would have been deemed very indecent. (Calmet) (Ezechiel xxiii. 34.) (Herodotus ii. 84.)

Haydock: Isa 32:13

Up. Being uncultivated for two years. This was still more the case during the captivity. (Calmet) ---

How. Septuagint, "from every house joy shall be taken away, thou rich city." (Haydock)

Haydock: Isa 32:14

Ever. Some palaces had been demolished by Sennacherib, though this seems to refer to the Babylonian captivity.

Haydock: Isa 32:15

High, as Ezechiel (xxxvii. 10.) saw the dry bones rise again. Under this idea prosperity is frequently described. The rest of the chapter may very well be explained of the propagation of the gospel. ---

Forest. Carmel was a fertile spot. Judea shall flourish, and Assyria shall be laid waste. The synagogue will be rejected, while the Gentiles, (Calmet) formerly so barren, shall embrace the faith and true piety. (Haydock)

Haydock: Isa 32:17

Peace. The just shall enjoy peace, under Ezechias.

Haydock: Isa 32:19

Hail. God's judgment shall overtake Babylon, or rather Ninive.

Haydock: Isa 32:20

Waters. Fruitful soils, abounding with cattle. (Calmet) ---

Both Jews and Gentiles shall submit to Christ. (Clement of Alexandria, Strom. vi.) (St. Jerome)

Gill: Isa 32:11

Tremble, ye women that are at ease,.... Which may be considered either as an exhortation to repentance for their sins, of which, if a due sense was impressed on their hearts, would cause a trembling of body and mind, under a fearful expectation of divine wrath; or as a prediction, that though they were now quite tranquil and easy, and nothing disturbed them, yet such calamities would come upon them as would make them tremble:

be troubled, ye careless ones; or, "confident ones" ^l; that live securely, trusting in their present wealth and riches, and confident that things will always continue as they are; be it known to you that trouble will come, and better it would be for you if you were now troubled for your sins, and truly repented of them, that the judgments threatened, and coming, might be prevented:

strip ye, and make you bare; of your fine clothes, and beautiful ornaments, in which they prided themselves, which used to be done in time of mourning, Eze 7:27 or it signifies that this should be their case, they would be stripped not only of their richest clothes and decorating jewels, but of their ordinary apparel, and left bare and naked by the enemy:

and gird sackcloth upon your loins; as a token of mourning; see Gen 37:34 the word "sackcloth" is supplied, as it is by Kimchi, and in the Syriac and Arabic versions; though some understand it as a direction to gird their loins for servile work, signifying what would be their condition and circumstances when taken and carried captive by the enemy; they would no longer live at ease, and in pleasure, as mistresses, but would serve as handmaids.

Gill: Isa 32:12

They shall lament for the teats,.... Either of the beasts of the field, that should be dried up, and give no milk, through the great drought that should be upon the land; or through the waste of the herbage by the enemy; or else of the women, their breasts and paps, which should afford no milk for their infants, through the famine that should press them sore, which would occasion great lamentation, both in mothers and children; though some think are to be understood of the fields, and are explained by them in the next clause; the fruitful earth being compared to a woman, its fields are like breasts or paps, which yield food and nourishment, but now should not afford any, and therefore there would be cause of lamentation. Jarchi interprets it, "they shall beat upon their breasts" ^m a gesture used in lamentation to express exceeding great grief and sorrow, Luk 18:13 some, because the word rendered "lament" is of the masculine gender, and so not applicable to women, render the words in connection with the preceding verse Isa 32:11 thus,

"gird sackcloth on your loins, and on your mourning breasts'' ⁿ;

though they may be interpreted indefinitely, "there shall be lamentation for the teats", among all sorts of people, men, women, and children:

for the pleasant fields, for the fruitful vine; as the fields are when covered with corn and grass, and the vines with clusters of grapes, but now should not be, either through drought, or by being foraged and trampled on by the enemy.

Gill: Isa 32:13

Upon the land of my people shall come up thorns and briers,.... The curse of the earth, the spontaneous productions of it, being uncultivated, and this through want of men, they being destroyed or carried captive by the enemy; this is to be understood of the land of Judea, and not Samaria, as Aben Ezra; where the professing and covenant people of God dwelt; which is mentioned to show the apostasy of this people, for which ruin came upon their land, and the aggravation of it, as well as the goodness of God to them, which continued to the last, still considering them as his people. This respects not the desolation of the country by the Assyrian army, nor by the Chaldeans, but rather by the Romans, even their last destruction:

yea, upon all the houses of joy in the joyous city; not Samaria, the head of the ten tribes, as some; but Jerusalem, the joy of the whole earth, as Jarchi; and the "houses of joy" in it mean not public houses, as taverns, and the like, where persons meet to revel and carouse, but the houses of nobles, princes, and rich men, who lived voluptuously, in great sensuality and carnal mirth, drinking wine in bowls, and chanting to the sound of the viol, and using all instruments of music; but now their houses, in which they enjoyed so much pleasure, should be demolished, and briers and thorns should grow upon the spot where they stood. Some render the word כי, "burning", as in Isa 3:24 "burning shall be on all the houses" ^o, &c.; and think it refers to the burning of the city of Jerusalem, and the palaces or houses of nobles and rich men in it, which was done both by the Chaldeans and by the Romans.

Gill: Isa 32:14

Because the palaces shall be forsaken,.... The palaces of the princes and nobles shall be forsaken by them, they being obliged to flee from the enemy, or being taken, and either slain, or carried captive. The word in the Hebrew is in the singular number, "the palace", meaning the royal palace; and so Aben Ezra and Jarchi interpret it of the king's palace; though the Targum paraphrases it the house of the sanctuary, or the temple, so Kimchi; which was left desolate, as Christ foretold it should be, Mat 23:38,

the multitude of the city shall be left; to take care of themselves, and to the fury of their enemies, their princes and nobles being killed or fled; or, "the city shall be left of the multitude" ^p; the multitude of inhabitants that were in it shall forsake it, and flee, or be destroyed in it, so that few or none shall remain:

the forts and towers shall be for dens for ever; Ophel and Bachan, which some take to be the names of two towers of Jerusalem; of Ophel we read in 2Ch 27:3 but rather these intend in general the high towers and strong fortifications of Jerusalem, which being cut out of rocks, when demolished served for dens for thieves and robbers, and wild creatures; and this being "for ever", that is, for a very long time, shows that it cannot be applied to the destruction of Jerusalem by the Chaldeans, and the seventy years' captivity; but it is to be understood of the last destruction, which continues unto this day:

a joy of wild asses; which delight in wild and desert places; see Job 39:5.

a pasture of flocks; where flocks of sheep feed, instead of being inhabited by men. Jarchi's note is pretty remarkable,

"for the desire, or at the will, of the Ishmaelites, and for the feeding of the Grecians, and their army;''

and certain it is that Jerusalem now is in the hands of the Ishmaelites, or Turks. The Targum is,

"the place which was a house of joy and gladness for kings is now become a spoil for armies.''

Gill: Isa 32:15

Until the Spirit be poured upon us from on high,.... That is, Jerusalem shall lie in ruins until this time comes; which therefore cannot be understood of the effusion of the Spirit on the day of Pentecost, which, as it was before the destruction of the city by the Romans, so the desolation it was brought to by the Chaldeans did not last so long; but must be interpreted of a pouring forth of the Spirit in his gifts and graces yet to come, which will bring on the fulness of the Gentiles, and the conversion of the Jews, and till that time comes Jerusalem will continue in a ruinous condition; the sense is the same with that of Luk 21:24 "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles are fulfilled". The Targum of the place is,

"until refreshing comes to us from the face of him, whose Shechinah, or Majesty, is in the highest heavens;''

with which may be compared Act 3:19,

and the wilderness be a fruitful field, and the fruitful field be counted for a forest; this will be the consequence, fruit, and effect of the effusion of the Spirit in the latter day; that such parts of the world as were like a wilderness, barren and unfruitful, producing nothing but the briers and thorns of impiety, infidelity, superstition, and idolatry, should now become like a fruitful field; the Gospel being now preached everywhere, multitudes of souls converted, churches raised and formed, and these filled with such as were laden with the fruits of righteousness; and such places where the Gospel had been preached and professed, and where churches had been planted, and there were some good degree of fruitfulness in word and works, now should be abundantly more fruitful, and the professors of religion more numerous, and look more like a forest, for number of trees, than a field. Kimchi says this whole paragraph shall be accomplished in the days of the Messiah.

Gill: Isa 32:16

Then judgment shall dwell in the wilderness,.... In the desert part of the world, inhabited by Pagans, Papists, and Mahometans; where the Scriptures, the rule of judgment, and where the Gospel, sometimes called the judgment of the Lord, Isa 51:4 had no place, now they shall have one, and an abiding one; and men of judgment in spiritual and evangelical things, and such as do justice and judgment, shall dwell there:

and righteousness remain in the fruitful field; both the doctrine and practice of righteousness shall continue in the church of God, which will be the glory of it; the righteous men will be the settled constant inhabitants of it; these will be all righteous at this time, Isa 60:21 not only by profession, but in truth and reality; at least the far greater part; so the Targum interprets it of those that do judgment and do righteousness.

Gill: Isa 32:17

And the work of righteousness shall be peace,.... Not works of righteousness done by men, no, not by the best of men; for though peace may be had and enjoyed in doing them, yet it does not arise and flow from thence, because there is no justification by them, and salvation through them, without which there can be no true solid peace; nor the work of righteousness in men, which is their sanctification, and is indeed the work of God, and follows upon the pouring forth of his Spirit, and therefore bids fairer to be the sense than the former; yet peace is one part and branch of the work itself; see Rom 14:17 but the work of righteousness wrought out for man is rather meant, even the righteousness of Christ, a work proposed unto him, which he undertook, and has wrought out, and which was a work, and lay in working, and was a very toilsome and laborious one; the consequence of which is "peace", inward peace of soul now, and eternal peace hereafter; the righteousness of Christ applied removes the guilt of sin from the conscience, it being perfect justifies from all things, and yields a tranquillity and serenity of mind, which is had in a way of believing, in this righteousness now, and it will issue in everlasting peace and rest in the world to come; the end of the perfect and upright man, who is perfectly justified by Christ's righteousness, is peace, Psa 37:37,

and the effect of righteousness, quietness and assurance for ever; or, ^q "the service of righteousness"; the same as before, with the "work of righteousness": a service which Christ performed, as a servant, in obedience to the law, in the room and stead of his people; a service perfectly and completely done, and what is well pleasing unto God; and which, when a sensible sinner sees its interest in, produces "quietness" of soul, under the mighty hand of God, amidst all the calamities in the world, and judgments upon men, under the load of calumny and reproach cast upon him, and notwithstanding all the charges and accusations of Satan: moreover, this also gives "assurance for ever", of interest in divine things, in the love of God, and relation to him as a Father, in Christ as a Saviour and Redeemer, and in the glorious inheritance which this gives a title to; or a holy confidence and boldness at the throne of grace now, having this righteousness to make mention of as a justifying one, and also hereafter, before the throne of judgment, this being what will answer for him in a time to come.

Gill: Isa 32:18

And my people shall dwell in a peaceable habitation,.... Jews and Gentiles, and all the saints, shall dwell in peace and love one with another, and shall be free from all the outrages and persecutions of the enemy; which, when these happy times of the pouring forth of the Spirit and of the spiritual reign of Christ come, will be no more:

and in sure dwellings; where they may dwell safely and confidently, secure from all enemies, in no fear of them, and free from all hurt and danger by them:

and in quiet resting places; where they may sleep and rest quietly, and none to disturb them, and make them afraid: and though all this may be understood of their private houses and habitations, yet may well enough be applied to the several Christian communities and churches to which they belong; where they shall enjoy much spiritual prosperity and safety, great peace and quietness, comfort and rest, under the ministry of the word, and administration of ordinances.

Gill: Isa 32:19

When it shall hail, coming down on the forest,.... The people of God will be peaceable and quiet, safe and secure, when the judgments of God, signified by a "hail" storm, shall come upon antichrist, and the antichristian states, intended by the "forest", both for their numbers, and for their barrenness and unfruitfulness; see Rev 16:21 and as so it sometimes is, by the disposition of divine Providence, that a storm of hail falls not upon fields and gardens, and the fruits of the earth, but upon forests and desert lands; and as the plague of hail fell upon the Egyptians, and not upon the Israelites in Goshen, to which some think the allusion is here; so will it be when God comes to take vengeance on the enemies of his people:

and the city shall be low in a low place: meaning not the city of Jerusalem, surrounded with mountains, built under hills, and so under the wind, and not exposed to the fury of a storm; but rather Babylon, built in a plain, in a low plain, and yet should be brought lower still; mystical Babylon is here meant, the city of Rome, that should "in humiliation be humbled", as the words may be rendered, that is, brought very low, exceeding low; see Isa 26:5 and which, at the time of the great hail, will be divided into three parts, and the cities of the nations shall fall, and Babylon be had in remembrance by the Lord to destroy it, Rev 16:19.

Gill: Isa 32:20

Blessed are ye that sow beside all waters,.... In places well watered and moistened, and so fit to receive the seed sown, which grows up, and brings forth much fruit, and amply rewards the pains of the sower, who on that account is happy. These words are directed to the ministers of the Gospel in the latter day; the word is compared to seed, and the preachers of it to sowers of seed, who have a commission to preach the Gospel to every creature; and in the latter day, in the spiritual reign of Christ, to which the whole paragraph refers, they will sow the seed of the word "by many waters"; or among great multitudes of people, signified hereby, and with great success, great numbers both of Jews and Gentiles will be converted:

that send forth thither the feet of the ox and the ass; which were used in ploughing and tilling the earth, and in making it fit to sow the seed in it, and to eat off the heads of grain when it is grown thick and full, which some think is here meant; and the one might also be used to gather it in when ripe, and the other to tread and thresh it, as the Targum and Jarchi interpret it; there being a law given the Jews, that these two should not work together, Deu 22:10 and from hence it may be concluded, that these words refer to a time when this law should be abolished; and the Jews themselves apply it to the times of the Messiah ^r; and it undoubtedly points to Gospel times, and even to those times when the Jews shall be converted, and great numbers among the Gentiles also, who shall join together in spreading the Gospel, and in promoting the interest of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 32:11

¹ tn The imperatival forms in v. 11 are problematic. The first (חִרְדוּ, khirdu, “tremble”) is masculine plural in form, though spoken to a feminine plural addressee (שַׁאֲנַנּוֹת, sha’anannot, “complacent ones”). The four imperatival forms that follow (רְגָזָה, rÿgazah, “shake with fear”; פְּשֹׁטָה, pÿshotah, “strip off your clothes”; עֹרָה, ’orah, “expose yourselves”; and חֲגוֹרָה, khagorah, “put on”) all appear to be lengthened (so-called “emphatic”) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 §48.i suggests emending חִרְדוּ (khirdu) to חֲרָדָה (kharadah) and understanding all five imperatives as feminine plural “aramaized” forms.

NET Notes: Isa 32:12

¹ tc The Hebrew text has “over mourning breasts.” The reference to “breasts” would make sense in light of v. 11, which refers to the practice of women baring their breasts as a sign of sorrow (see J. N. Oswalt, Isaiah [NICOT], 1:585). However, one expects the preposition עַל (’al) to introduce the source or reason for mourning (see vv. 12b-13a) and the participle סֹפְדִים (sofedim, “mourning”) seems odd modifying “breasts.” The translation above assumes a twofold emendation: (1) שָׁדַיִם (shadayim, “breasts”) is emended to [ם]שָׂדַי (saday[m], “field,” a term that also appears in Isa 56:9). The final mem (ם) would be enclitic in this case, not a plural indicator. (The Hebrew noun שָׂדֶה (sadeh, “field”) forms its plural with an וֹת- [-ot] ending). (2) The plural participle סֹפְדִים is emended to סְפֹדָה (sÿfodah), a lengthened imperatival form, meaning “mourn.” For an overview of various suggestions that have been made for this difficult line, see Oswalt, 586, n. 12).

NET Notes: Isa 32:13

¹ tn “Mourn” is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12-13 are one long sentence.

² tn Heb “indeed, over all the houses of joy.” It is not certain if this refers to individual homes or to places where parties and celebrations were held.

³ sn This same phrase is used in 22:2.

NET Notes: Isa 32:14

¹ tn Or “noisy” (NAB, NIV, NCV).

² tn Hebrew עֹפֶל (’ofel), probably refers here to a specific area within the city of Jerusalem. See HALOT 861 s.v. II עֹפֶל.

³ tn The Hebrew text has בְעַד מְעָרוֹת (vÿ’ad mÿ’arot). The force of בְעַד, which usually means “behind, through, round about,” or “for the benefit of,” is uncertain here. HALOT 616 s.v. *מְעָרָה takes מְעָרוֹת (mÿ’arot) as a homonym of “cave” and define it here as “cleared field.” Despite these lexical problems, the general point of the statement seems clear – the city will be uninhabited.

⁴ tn Heb “the joy of wild donkeys, a pasture for flocks.”

NET Notes: Isa 32:15

¹ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

² sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

NET Notes: Isa 32:16

¹ sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.

NET Notes: Isa 32:17

¹ tn Heb “and the product of fairness will be peace.”

² tn Heb “and the work of fairness [will be] calmness and security forever.”

NET Notes: Isa 32:18

¹ tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”

NET Notes: Isa 32:19

¹ tn Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” (HALOT 154 s.v. I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד (vÿyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.

² tn Heb “and in humiliation the city is laid low.”

NET Notes: Isa 32:20

¹ tn Heb “by all the waters.”

² tn Heb “who set free the foot of the ox and donkey”; NIV “letting your cattle and donkeys range free.”

sn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely.

Geneva Bible: Isa 32:12

They shall lament for the ^{( i )} breasts, for the pleasant fields, for the fruitful vine.

^{( i )} By the breasts he means the plentiful fields, by which men are nourished as children with the breast: or, the mothers for sorrow and heaviness will lack milk.

Geneva Bible: Isa 32:15

Until the ^{( k )} spirit shall be poured upon us from on high, and the wilderness shall be a fruitful field, and the ^{( l )} fruitful field shall be counted for a forest.

^{( k )} That is, when the Church will be restored, thus the prophets after they have denounced God's judgments against the wicked, used to comfort the godly, lest they should faint.

^{( l )} The field which is now fruitful, will be but as a barren forest in comparison to what it will be then as in (Isa 29:17) which will be fulfilled in Christ's time, for then they who were before as the barren wilderness, being regenerate will be fruitful and they who had some beginning of godliness, will bring forth fruit in such abundance, that their former life will seem but as a wilderness where no fruit was.

Geneva Bible: Isa 32:19

When it shall hail, coming down on the forest; and the ^{( m )} city shall be low in a low place.

^{( m )} They will not need to build it in high places for fear of the enemy: for God will defend it, and turn away the storms from hurting their conveniences.

Geneva Bible: Isa 32:20

Blessed [are] ye ^{( n )} that sow beside all waters, that ^{( o )} send forth [there] the feet of the ox and the donkey.

^{( n )} That is, upon fat ground and well watered, which brings forth in abundance, or in places which before were covered with waters, and now made dry for your uses.

^{( o )} The fields will be so rank, that they will send out their cattle to eat up the first crop, which abundance will be signs of God's love and favour toward them.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 32:1-20

1 The blessings of Christ's kingdom.

9 Desolation is foreshewn.

15 Restoration is promised to succeed.

MHCC: Isa 32:9-20

When there was so much provocation given to the holy God, bad times might be expected. Alas! how many careless ones there are, who support self-indulgence by shameful niggardliness! We deserve to be deprived of the supports of life, when we make them the food of lusts. Let such tremble and be troubled. Blessed times shall be brought in by the pouring out of the Spirit from on high; then, and not till then, there will be good times. The present state of the Jews shall continue until a more abundant pouring out of the Spirit from on high. Peace and quietness shall be found in the way and work of righteousness. True satisfaction is to be had only in true religion. And real holiness is real happiness now, and shall be perfect happiness, that is, perfect holiness for ever. The good seed of the word shall be sown in all places, and be watered by Divine grace; and laborious, patient labourers shall be sent forth into God's husbandry.

Matthew Henry: Isa 32:9-20

In these verses we have God rising up to judgment against the vile persons, to punish them for their villainy; but at length returning in mercy to the liberal, to reward them for their liberality.

I. When there was so great a corruption of manners, and so much provocation given to the holy God, bad times might well be expected, and here is a warning given of such times coming. The alarm is sounded to the women that were at ease (Isa 32:9) and the careless daughters, to feed whose pride, vanity, and luxury, their husbands and fathers were tempted to starve the poor. Let them hear what the prophet has to say to them in God's name: " Rise up, and hear with reverence and attention."

1. Let them know that God was about to bring wasting desolating judgments upon the land in which they lived in pleasure and were wanton. This seems to refer primarily to the desolations made by Sennacherib's army when he seized all the fenced cities of Judah: but then those words, many days and years, must be rendered (as the margin reads them) days above a year, that is, something above a year shall this havock be in the making: so long it was from the first entrance of that army into the land of Judah to the overthrow of it. But it is applicable to the wretched disappointment which those will certainly meet with, first or last, that set their hearts upon the world and place their happiness in it: You shall be troubled, you careless women. It will not secure us from trouble to cast away care when we are at ease; nay, to those who affect to live carelessly even little troubles will be great vexations and press hard upon them. They were careless and at ease because they had money enough and mirth enough; but the prophet here tells them, (1.) That the country whence they had their tents and dainties should shortly be laid waste: " The vintage shall fail; and then what will you do for wine to make merry with? The gathering of fruit shall not come, for there shall be none to be gathered, and you will find the want of them, Isa 32:10. You will want the teats, the good milk from the cows, the pleasant fields and their productions:"the useful fields that are serviceable to human life are the pleasant ones. "You will want the fruitful vine, and the grapes it used to yield you."The abuse of plenty is justly punished with scarcity; and those deserve to be deprived of the supports of life who make them the food and fuel of lust and prepare them for Baal. (2.) That the cities too, the cities of Judah, where they lived at ease, spent their rents, and made themselves merry with their dainties, should be laid waste (Isa 32:13, Isa 32:14): Briers and thorns, the fruits of sin and the curse, shall come up, not only upon the land of my people, which shall lie uncultivated, but upon all the houses of joy - the play-houses, the gaming-houses, the taverns - in the joyous cities. When a foreign army was ravaging the country the houses of joy, no doubt, became houses of mourning; then the palaces, or noblemen's houses, were forsaken by their owners, who perhaps fled to Egypt for refuge; the multitude of the city were left by their leaders to shift for themselves. Then the stately houses shall be for dens for ever, which had been as forts and towers for strength and magnificence. They shall be abandoned; the owners shall never return to them; every body shall look upon them to be like Jericho, an anathema; so that, even when peace returns, they shall not be rebuilt, but shall be thrown to the waste: A joy of wild asses and a pasture of flocks. Thus is many a house brought to ruin by sin. Jam seges est ubi Troja fuit - Corn grows on the site of Troy.

2. In the foresight of this let them tremble and be troubled, strip themselves, and gird sackcloth upon their loins, Isa 32:11. This intimates not only that when the calamity comes they shall thus be made to tremble and be forced to strip themselves, that then God's judgments would strip them and make them bare, but, (1.) That the best prevention of the trouble would be to repent and humble themselves for their sin, and lie in the dust before God in true remorse and godly sorrow, which would be the lengthening out of their tranquillity. This is meeting God in the way of his judgments, and saving a correction by correcting our own mistakes. Those only shall break that will not bend. (2.) That the best preparation for the trouble would be to deny themselves and live a life of mortification, and to sit loose to all the delights of sense. Those that have already by a holy contempt of this world stripped themselves can easily bear to be stripped when trouble and death come.

II. While there was still a remnant that kept their integrity they had reason to hope for good times at length and such times the prophet here gives them a pleasant prospect of. Such times they saw in the latter end of the reign of Hezekiah; but the prophecy may well be supposed to look further, to the days of the Messiah, who is King of righteousness and King of peace, and to whom all the prophets bear witness. Now observe,

1. How those blessed times shall be introduced-by the pouring out of the Spirit from on high (Isa 32:15), which speaks not only of the good-will of God towards us, but the good work of God in us; for then, and not till then, there will be good times, when God by his grace gives men good hearts; and therefore God's giving his Holy Spirit to those that ask him is in effect his giving them all good things, as appears by comparing Luk 11:13 with Mat 7:11. This is the great thing that God's people comfort themselves with the hopes of, that the Spirit shall be poured out upon them, that there shall be a more plentiful effusion of the Spirit of grace than formerly, according as the necessity of the church, in its desolate estate, calls for. This comes from on high, and therefore they look up to their Father in heaven for it. When God designs favours for his church he pours out his Spirit, both to prepare his people to receive his favours and to qualify and give success to those whom he designs to employ as instruments of his favour; for their endeavours to repair the desolations of the church are all fruitless until the Spirit be poured out upon them and then the work is done suddenly. The kingdom of the Messiah was brought in, and set up, by the pouring out of the Spirit (Acts 2), and so it is still kept up, and will be to the end.

2. What a wonderfully happy change shall then be made. That which was a wilderness, dry and barren, shall become a fruitful field, and that which we now reckon a fruitful field, in comparison with what it shall be then, shall be counted for a forest. Then shall the earth yield her increase. It is promised that in the days of the Messiah the fruit of the earth shall shake like Lebanon, Psa 72:16. Some apply this to the admission of the Gentiles into the gospel church (which made the wilderness a fruitful field), and the rejection and exclusion of the Jews, which made that a forest which had been a fruitful field. On the Gentiles was poured out a spirit of life, but on the Jews a spirit of slumber. See what is the evidence and effect of the pouring out of the Spirit upon any soul; it is thereby made fruitful, and has its fruit unto holiness. Three things go to make these times happy: -

(1.) Judgment and righteousness, Isa 32:16. When the Spirit is poured out upon a land, then judgment shall dwell in the wilderness and turn it into a fruitful field, and righteousness shall remain in the fruitful field and make it yet more fruitful. Ministers shall expound the law and magistrates execute it, and both so judiciously and faithfully that by both the bad shall be made good and the good made better. Among all sorts of people, the poor and low and unlearned, that are neglected as the wilderness, and the rich and great and learned, that are valued as the fruitful field, there shall be right thoughts of things, good principles commanding, and conscience made of good and evil, sin and duty. Or in all parts of the land, both champaign and enclosed, country and city, the ruder parts and those that are more cultivated and refined, justice shall be duly administered. The law of Christ introduces a judgment or rule by which we must be governed, and the gospel of Christ a righteousness by which we must be saved; and, wherever the Spirit is poured out, both these dwell and remain as an everlasting righteousness.

(2.) Peace and quietness, Isa 32:17, Isa 32:18. The peace here promised is of two kinds: -

[1.] Inward peace, Isa 32:17. This follows upon the indwelling of righteousness, Isa 32:16. Those in whom that work is wrought shall experience this blessed product of it. It is itself peace, and the effect of it is quietness and assurance for ever, that is, a holy serenity and security of mind, by which the soul enjoys itself and enjoys its God, and it is not in the power of this world to disturb it in those enjoyments. Note, Peace, and quietness, and everlasting assurance may be expected, and shall be found, in the way and work of righteousness. True satisfaction is to be had only in true religion, and there it is to be had without fail. Those are the quiet and peaceable lives that are spent in all godliness and honesty, 1Ti 2:2. First, Even the work of righteousness shall be peace. In the doing of our duty we shall find abundance of true pleasure, a present great reward of obedience in obedience. Though the work of righteousness may be toilsome and costly, and expose us to contempt, yet it is peace, such peace as is sufficient to bear our charges. Secondly, The effect of righteousness shall be quietness and assurance, not only to the end of time, of our time, and in the end, but to the endless ages of eternity. Real holiness is real happiness now and shall be perfect happiness, that is, perfect holiness, for ever.

[2.] Outward peace, Isa 32:18. It is a great mercy when those who by the grace of God have quiet and peaceable spirits are by the providence of God made to dwell in quiet and peaceable habitations, not disturbed in their houses or solemn assemblies. When the terror of Sennacherib's invasion was over, the people, no doubt, were more sensible than ever of the mercy of a quiet habitation, not disturbed with the alarms of war. Let every family study to keep itself quiet from strifes and jars within, not two against three and three against two in the house, and then put itself under God's protection to dwell safely, and to be quiet from the fear of evil without. Jerusalem shall be a peaceable habitation; compare Isa 33:20. Even when it shall hail, and there shall be a violent battering storm coming down on the forest that lies bleak, then shall Jerusalem be a quiet resting-place, for the city shall be low in a low place, under the wind, not exposed (as those cities are that stand high) to the fury of the storm, but sheltered by the mountains that are round about Jerusalem, Psa 125:2. The high forts and towers are brought down (Isa 32:14), but the city that lies low shall be a quiet resting-place. Those are most safe, and may dwell most at ease, that are humble, and are willing to dwell low, Isa 32:19. Those that would dwell in a peaceable habitation must be willing to dwell low, and in a low place. Some think here is an allusion to the preservation of the land of Goshen from the plague of hail, which made great destruction in the land of Egypt.

(3.) Plenty and abundance. There shall be such good crops gathered in every where, and every year, that the husbandmen shall be commended, and though happy, who sow beside all water (Isa 32:20), who sow all the grounds that are fit for seedness, who cast their bread, or bread-corn, upon the water, Ecc 11:1. God will give the increase, but then the husbandman must be industrious, and mind his business, and sow beside all waters; and, if he do this, the corn shall come up so thick and rank that he shall turn in his cattle, even the ox and the ass, to eat the tops of it and keep it under. This is applicable, [1.] To the preaching of the word. Some think it points at the ministry of the apostles, who, as husbandmen, went forth to sow their seed (Mat 13:3); they sowed beside all waters; they preached the gospel wherever they came. Waters signify people, and they preached to multitudes. Wherever they found men's hearts softened, and moistened, and disposed to receive the word, they cast in the good seed. And whereas, by the law of Moses, the Jews were forbidden to plough with an ox and an ass together (Deu 22:10), which intimated that Jews and Gentiles should not intermix, now that distinction shall be taken away, and both the ox and the ass, both Jews and Gentiles, shall be employed in, and enjoy the benefit of, the gospel husbandry. [2.] To works of charity. When God sends these happy times blessed are those that improve them in doing good with what they have, that sow beside all waters, that embrace all opportunities of relieving the necessitous; for in due season they shall reap.

Keil-Delitzsch: Isa 32:9-14

This short address, although rounded off well, is something more than a fragment complete in itself, like the short parabolic piece in Isa 28:23-29, which commences in a similar manner. It is the last part of the fourth woe, just as that was the last part of the first. It is a side piece to the threatening prophecy of the time of Uzziah-Jotham (Isa 3:16.), and chastises the frivolous self-security of the women of Jerusalem, just as the former chastises their vain and luxurious love of finery. The prophet has now uttered many a woe upon Jerusalem, which is bringing itself to the verge of destruction; but notwithstanding the fact that women are by nature more delicate, and more easily affected and alarmed, than men, he has made no impression upon the women of Jerusalem, to whom he now foretells a terrible undeceiving of their carnal ease, whilst he holds out before them the ease secured by God, which can only be realized on the ruins of the former.

The first part of the address proclaims the annihilation of their false ease. "Ye contented women, rise up, hear my voice; ye confident daughters, hearken to my speech! Days to the year: then will ye tremble, confident ones! for it is all over with the vintage, the fruit harvest comes to nought. Tremble, contented ones! Quake, ye confident ones! Strip, make yourselves bare, and gird your loins with sackcloth! They smite upon their breasts for the pleasant fields, for the fruitful vine. On the land of my people there come up weeds, briers; yea, upon all joyous houses of the rejoicing city. For the palace is made solitary; the crowd of the city is left desolate; the ofel and watch-tower serve as caves for ever, for the delight of wild asses, for the tending of flocks." The summons is the same as in Gen 4:23 and Jer 9:19 (comp. Isa 28:23); the attributes the same as in Amo 6:1 (cf., Isa 4:1, where Isaiah apostrophizes the women of Samaria). שׁאנן , lively, of good cheer; and בּטח , trusting, namely to nothing. They are to rise up (qōmnâh ), because the word of God must be heard standing (Jdg 3:20). The definition of the time "days for a year"(yâmı̄m ‛al - shânâh ) appears to indicate the length of time that the desolation would last, as the word tirgaznâh is without any Vav apod . (cf., Isa 65:24; Job 1:16-18); but Isa 29:1 shows us differently, and the Vav is omitted, just as it is, for example, in Dan 4:28. Shânâh is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yâmı̄m ), the trembling would begin, and there would be neither grapes nor fruit to gather. Hence the spring harvest of corn is supposed to be over when the devastation begins. ימים is an acc. temporis ; it stands here (as in Isa 27:6, for example; vid., Ewald, §293, 1) to indicate the starting point, not the period of duration. The milel -forms פּשׁטה , ערה , חגרה ,ערה , are explained by Ewald, Drechsler, and Luzzatto, as plur. fem. imper. with the Nun of the termination nâh dropped - an elision that is certainly never heard of. Others regard it as inf. with He femin. (Credner, Joel , p. 151); but קטלה for the infinitive קטלה is unexampled; and equally unexampled would be the inf. with He indicating the summons, as suggested by Böttcher, "to the shaking!""to the stripping!"They are sing. masc. imper. , such as occur elsewhere apart from the pause, e.g., מלוכה (for which the keri has מלכה ) in Jdg 9:8; and the singular in the place of the plural is the strongest form of command. The masculine instead of the feminine appears already in הרדוּ , which is used in the place of חרדנה . The prophet then proceeds in the singular number, comprehending the women as a mass, and using the most massive expression. The He introduced into the summons required that the feminine forms, רגזי , etc., should be given up. ערה , from ערר , to be naked, to strip one's self. חגרה absolute, as in Joe 1:13 (cf., Isa 3:24), signifies to gird one's self with sackcloth (saq ). We meet with the same remarkable enall. generis in Isa 32:12. Men have no breasts (shâdaim ), and yet the masculine sōphedı̄m is employed, inasmuch as the prophet had the whole nation in his mind, throughout which there would be such a plangere ubera on account of the utter destruction of the hopeful harvest of corn and wine. Shâdaim (breasts) and שׂדי (construct to sâdōth ) have the same common ring as ubera and ubertas frugum . In Isa 32:13 ta‛ăleh points back to qōts shâmı̄r , which is condensed into one neuter idea. The ki in Isa 32:13 has the sense of the Latin imo (Ewald, §330, b ). The genitive connection of עלּיזה קריה with משׂושׂ בּתּי (joy-houses of the jubilant city) is the same as in Isa 28:1. The whole is grammatically strange, just as in the Psalms the language becomes all the more complicated, disjointed, and difficult, the greater the wrath and indignation of the poet. Hence the short shrill sentences in Isa 32:14 : palace given up (cf., Isa 13:22); city bustle forsaken (i.e., the city generally so full of bustle, Isa 22:2). The use of בּעד is the same as in Pro 6:26; Job 2:4. ‛Ofel , i.e., the south-eastern fortified slope of the temple mountain, and the bachan (i.e., the watch-tower, possibly the flock-tower which is mentioned in Mic 4:8 along with ‛ofel ), would be pro speluncis , i.e., would be considered and serve as such. And in the very place where the women of Jerusalem had once led their life of gaiety, wild asses would now have their delight, and flocks their pasture (on the wild asses, p^e râ'ı̄m , that fine animal of the woodless steppe, see at Job 24:5; Job 39:5-8). Thus would Jerusalem, with its strongest, proudest places, be laid in ruins, and that in a single year, or ever less than a year.

Keil-Delitzsch: Isa 32:15-19

The state would then continue long, very long, until at last the destruction of the false rest would be followed by the realization of the true. "Until the Spirit is poured out over us from on high, and the wilderness becomes a fruitful field, and the fruitful field is counted as the forest. And justice makes its abode in the desert, and righteousness settles down upon the fruit-field. And the effect of righteousness will be peace, and the reward of righteousness rest and security for ever. And my people dwells in a place of peace, and in trustworthy, safe dwellings, and in cheerful resting-places. And it hails with the overthrow of the forest, and into lowliness must the city be brought low." There is a limit, therefore, to the "for ever"of Isa 32:14. The punishment would last till the Spirit, which Israel had not then dwelling in the midst of it (see Hag 2:5), and whose fulness was like a closed vessel to Israel, should be emptied out over Israel from the height of heaven (compare the piel ערה , Gen 24:20), i.e., should be poured out in all its fulness. When that was done, a great change would take place, the spiritual nature of which is figuratively represented in the same proverbial manner as in Isa 29:17. At the same time, a different turn is given to the second half in the passage before us. The meaning is, not that what was now valued as a fruit-bearing garden would be brought down from its false eminence, and be only regarded as forest; but that the whole would be so glorious, that what was now valued as a fruit-garden, would be thrown into the shade by something far more glorious still, in comparison with which it would have the appearance of a forest, in which everything grew wild. The whole land, the uncultivated pasture-land as well as the planted fruitful fields of corn and fruit, would then become the tent and seat of justice and righteousness. "Justice and righteousness' ( m ishpât and ts^e dâqâh ) are throughout Isaiah the stamp of the last and perfect time. As these advance towards self-completion, the produce and result of these will be peace ( ma‛ăseh and abhōdâh are used to denote the fruit or self-reward of work and painstaking toil; compare פּעלּה ). But two things must take place before this calm, trustworthy, happy peace, of which the existing carnal security is only a caricature, can possibly be realized. In the first place, it must hail , and the wood must fall , being beaten down with hail. We already know, from Isa 10:34, that "the wood"was an emblem of Assyria; and in Isa 30:30-31, we find "the hail"mentioned as one of the forces of nature that would prove destructive to Assyria. And secondly , "the city"( העיר , a play upon the word, and a counterpart to היּער ) must first of all be brought low into lowliness (i.e., be deeply humiliated). Rosenmüller and others suppose the imperial city to be intended, according to parallels taken from chapters 24-27; but in this cycle of prophecies, in which the imperial city is never mentioned at all, "the city"must be Jerusalem, whose course from the false peace to the true lay through a humiliating punishment (Isa 29:2-4; Isa 30:19., Isa 31:4.).

Keil-Delitzsch: Isa 32:20

In the face of this double judgment, the prophet congratulates those who will live to see the times after the judgment. "Blessed are ye that sow by all waters, and let the foot of the oxen and asses rove in freedom." Those who lived to see these times would be far and wide the lords of a quiet and fruitful land, cleared of its foes, and of all disturbers of peace. They would sow wherever they pleased, by all the waters that fertilized the soil, and therefore in a soil of the most productive kind, and one that required little if any trouble to cultivate. And inasmuch as everything would be in the most copious abundance, they would no longer need to watch with anxiety lest their oxen and asses should stray into the corn-fields, but would be able to let them wander wherever they pleased. There cannot be the slightest doubt that this is the correct explanation of the verse, according to Isa 30:23-25 (compare also Isa 7:21.).

This concludes the four woes, from which the fifth, that immediately follows, is distinguished by the fact, that in the former the Assyrian troubles are still in the future, whereas the fifth places us in the very midst of them. The prophet commenced (Isa 28:1-4) with the destruction of Samaria; he then threatened Judah and Jerusalem also. But it is uncommonly difficult to combine the different features of the threat into a complete picture. Sifting even to a small remnant is a leading thought, which runs through the threat. And we also read throughout the whole, that Asshur will meet with its own destruction in front of that very Jerusalem which it is seeking to destroy. But the prophet also knows, on the one hand, that Jerusalem is besieged by the Assyrians, and will not be rescued till the besieged city has been brought to the last extremity (Isa 29:1., Isa 31:4.); and, on the other hand, that this will reach even to the falling of the towers (Isa 30:25), the overthrow of the wall of the state (Isa 30:13-14), the devastation of the land, and the destruction of Jerusalem itself (Isa 32:12.); and for both of these he fixes the limit of a year (Isa 29:1; Isa 32:10). This double threat may be explained in the following manner. The judgments which Israel has still to endure, and the period of glory that will follow them, lie before the mental eye of the prophet like a long deep diorama. While threatening the existing generation, he penetrates more or less deeply into the judgments which lie in perspective before him. He threatens at one time merely a siege that will continue till it is brought to the utmost extremity; at another time utter destruction. But the imperial power intended, by which this double calamity is to be brought upon Judah, must be Assyria; since the prophet knew of no other in the earliest years of Hezekiah, when these threatening addresses were uttered. And this gives rise to another difficulty. Not only was the worst prediction - namely, that of the destruction of Jerusalem - not fulfilled; but even the milder prophecy - namely, that of a siege, which would bring them to the deepest distress - was not accomplished. There never was any actual siege of Jerusalem by the Assyrians. The explanation of this is, that, according to Jer 18:7-8, and Jer 18:9, Jer 18:10, neither the threatenings of punishment nor the promises of blessing uttered by the prophets were so unconditional, that they were certain to be fulfilled and that with absolute necessity, at such and such a time, or upon such and such a generation. The threatened punishment might be repealed or modified, if repentance ensued on the part of the persons threatened (Jon 3:4; 1Ki 21:29; 2Ki 22:15-20; 2Ch 12:5-8). The words of the prophecy did not on that account fall to the ground. If they produced repentance, they answered the very purpose for which they were intended; but if the circumstances which called for punishment should return, their force returned as well in all its fulness. If the judgment was one irrevocably determined, it was merely delayed by this, to be discharged upon the generation which should be ripest for it. And we have also an express historical testimony, which shows that this is the way in which the non-fulfilment of what Isaiah threatened as about to take place within a year is to be accounted for. Not only Isaiah, but also his contemporary Micah, threatened, that along with the judgment upon Samaria, the same judgment would also burst upon Jerusalem. Zion would be ploughed as a field, Jerusalem would be laid in ruins, and the temple mountain would be turned into a wooded height (Mic 3:12). This prophecy belongs to the first year of Hezekiah's reign, for it was then that the book of Micah was composed. But we read in Jer 26:18-19, that, in their alarm at this prophecy, Hezekiah and all Judah repented, and that Jehovah withdrew His threat in consequence. Thus, in the very first year of Hezekiah, a change for the better took place in Judah; and this was necessarily followed by the withdrawal of Isaiah's threatenings, just as those threatenings had co-operated in the production of this conversion (see Caspari, Micha , p. 160ff.). Not one of the three threats (Isa 29:1-4; Isa 32:9-14; Mic 3:12), which form an ascending climax, was fulfilled. Previous threatenings so far recovered their original force, when the insincerity of the conversion became apparent, that the Assyrians did unquestionably march through Judah, devastating everything as they went along. But because of Hezekiah's self-humiliation and faith, the threat was turned from that time forward into a promise. In direct opposition to his former threatening, Isaiah now promised that Jerusalem would not be besieged by the Assyrians (Isa 37:33-35), but that, before the siege was actually established, Assyria would fall under the walls of Jerusalem.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 13:1--35:10

B. God's sovereignty over the nations chs. 13-35

This major section of the book emphasizes the folly of trusting in the nations rather than in Yahweh. The section preceding it shows how King Ahaz trusted in Assyria and experienced destruction (chs. 7-12). The section following it shows how King Hezekiah trusted in the Lord and experienced deliverance (chs. 36-39). In this section the prophet expanded his perspective from Israel to include the world. The God of Israel is also Lord of the nations.

Constable: Isa 28:1--33:24

3. The folly of trusting the nations chs. 28-33

Chapters 28-35 are somewhat similar to chapters 13-27 in content and form. The same general pattern of argument unfolds, but the historical context is generally later. The historical context of chapters 13-27 was mainly Ahaz's reign in which Judah faced temptation to trust in Assyria for her safety rather than in the Lord.²⁶⁴ The historical context of chapters 28-35 was mainly Hezekiah's reign in which Judah faced temptation to trust in Egypt.²⁶⁵ Also different is the emphasis in chapters 13-27 on Yahweh's sovereignty over the nations compared with the emphasis in chapters 28-35 on Judah's choice to trust Him or not. This is a matter of emphasis, however, since both sections deal with both issues.

The first part of the present section, chapters 28-33, serves the same general function as chapters 13-23: they focus on the particular situation in Isaiah's day to warn Judah against trusting neighbor nations. The second part, chapters 34-35, like chapters 24-27, again project farther into the future and deal more with Israel's eschatological hope.

The presence of six "woes" also marks off chapters 28-33 as a distinct unit of Isaiah's prophecy (28:1; 29:1, 15; 30:1; 31:1; 33:1; cf. 5:8-10, 18-23; Matt. 23:13-39; Rev. 8:13; 9:12; 12:12; 11:14). This section is divisible into three parts. Chapters 28-29 paint the picture of Judah's foolish leaders concluding that something must be done at once, other than trusting God, to save the people from their enemy. Here the principles involved in Judah's situation emerge clearly. Chapters 30-31 focus on the proposed solution, trust in Egypt, and the folly of that option. Chapters 32-33 stress the proper solution, namely, acknowledgment of Israel's true King and trust in Him. In these last four chapters the application of the principles in history and in the eschaton receive more attention.

"Principles	Applications
28:1-29 When God's people reject his word (9-13) and covenant (14-15), destruction follows (18-22), held within divine purposes (23-29)	30:1-33 Refuge is sought in Egypt (1-7), rejecting the Lord's word (8-12), but his ultimate (13-26) and immediate (27-33) purposes are settled
29:1-14 There is disaster and deliverance (1-8) but historical deliverance does not change people spiritually. This needs a further divine action (9-14), which is already planned	31:1-32:20 Divine deliverance scorns both Egypt's help and Assyria's enmity (31:1-9). Beyond lies the perfect kingdom with true king (32:1) and transformed people (3:8). The pattern of history will be repeated: overthrow (9-14) and transformation (15-20)
29:15-24 People may think to run the world without God (15), but he is the sovereign and his transforming purposes (16-17) will work out spiritually (18-19), morally and socially (20-21), fulfilling what began in Abraham (22) and establishing a truly renewed people (23-24)	33:1-35:10 Treacherous people (33:1, 8) may seem to rule but divine sovereignty remains (33:3, 10). The perfect kingdom (33:13-24), morally and socially (33:15) and spiritually (33:24), will come. The enemy will finally be destroyed (chapter 34) and the redeemed will gather to Zion (chapter 35)"266

In chapters 28-29 Isaiah pointed out that the situations in the Northern and the Southern Kingdoms were quite similar. Both nations faced threats to their security from a strong foreign enemy, and unworthy leaders who urged trust in man rather than in God ruled both nations. Judah was in a more dangerous position, however, because her leaders were cynical; they believed nothing and trusted no one.

Constable: Isa 31:1--32:20

The woe against rejecters of God's help chs. 31-32

Like the third "woe" (ch. 30), this fourth one deals with the folly of trusting in Egypt for security rather than the Lord. It applies particularly the principles set forth in the first part of the second "woe" (29:1-14), as is clear from the many word and thought links in these passages.

The first five verses constitute a prologue to this "woe" and deal with imminent disaster followed by later deliverance.

"Without any particular break in the thought Isaiah continues his denunciation of those who look to Egypt for aid."³¹⁰

31:1 The prophet condemned those in Judah and Jerusalem who were relying on the brute strength, the military might, and the trained personnel of Egypt to provide security for their nation (cf. Deut. 17:14-20). Going down to Egypt to secure these things revealed a lack of trust in the Holy One of Israel who had long ago proved His sovereignty over Egypt. Rather the people should have simply looked to the Lord and cultivated relationship with Him.

". . . when any people feel that special weapons can relieve them of dependence upon God, they are on the road to destruction."³¹¹

31:2 The politicians in Jerusalem who advocated alliance with Egypt undoubtedly considered their policy wise (cf. 5:21; 19:11-15; 28:14-15; 30:1-2). But Isaiah, in irony, pointed out that the Lord, who purposed disaster for those who refused to trust Him, was the truly wise one. He would be faithful to His word to oppose the party of evildoers and those wicked "helpers" in whom the Judeans trusted.

31:3 The contrast between the relative strength of humans and God is stark.

"To us flesh' seems so substantial, because visible and tangible, while spirit' may seem ethereal. . . . Nothing could be further from biblical thinking, as a glance at passages like Zechariah 4:6 and John 3:5-8 will disclose."³¹²

Yahweh would stretch out His hand in powerful judgment to defeat the helpers (Egypt) as well as the helped (Judah) because they trusted in human power rather than in God (cf. Deut. 4:34; 7:19; John 4:24).

31:4-5 The Lord had told Isaiah that He would be as a lion and as a bird to Judah. As a lion attacks its prey, He would decimate the Judahites, and the shouts of the Egyptian shepherds that the Judahites had hired to protect them would not scare Him off. As a bird that protects its young from other animals, the Lord would protect Judah from its predator, Assyria (cf. Exod. 12).

"He who protects is He who is strong as a lion to accomplish His purposes."³¹³

The prophet now called his audience to repent with the prospect of salvation that lay in the future.

31:6 Many Israelites had been seriously unfaithful to the Lord, and Isaiah appealed to those of them in Judah to return to Him with their heart, not just because he had announced coming judgment.

31:7 "In that day" points to the eschatological revival of Israel (cf. 2:20). The Judahites of Isaiah's day needed to return to the Lord because in the future Israel as a whole would do so. The time for decisive action was now.

31:8 The immediate situation also called for Judah to repent. Since the Lord promised to defeat Assyria Himself, His people needed to get into a right relationship with Him. To say that the Assyrian young men would become forced laborers was to say that Assyria would herself be overcome.

31:9 The rock of Assyria, her king (cf. 30:29), would panic, and her princes would tremble at the evidence of divine intervention. The Assyrians would face a fire in Jerusalem that they could not endure.³¹⁴

Having introduced the eschatological day of the Lord (31:7) and the interim day of the Lord (31:8-9), Isaiah proceeded to reveal more about these times. He also contrasted the king of the Assyrians (31:9) with the messianic King to come.

"The destruction of the Assyrian army points prophetically to the final world conflict, which will usher in the rule of Christ, the perfect King of Israel. Christ's kingdom will fulfill God's ideal of a holy commonwealth, administering a perfect righteousness throughout the earth. God's King will provide complete shelter to all who seek refuge in him, and he will satisfy their thirsty souls with living water."³¹⁵

32:1 The king and the princes of the future will not panic but will rule righteously (cf. 31:9). This is Messiah (chs. 9; 11) who embodies righteousness. His princes are His executives, His vice-regents.³¹⁶ They stand in contrast to the unrighteous princes of Judah who advocated alliance with Egypt (cf. 29:15-16; 30:1-2).

32:2 Each of these rulers will be a person of integrity and will be a source of provision and refreshment for the people of God, providing every beneficial care (cf. 29:20-21; Matt. 20:28; John 10:11).

32:3-4 God will transform all the shortcomings of humanity. Physical, but mainly spiritual, transformation is in view. People will perceive, receive, understand, and communicate the truth as they would not and could not before (cf. 6:9-10).

32:5 The characters of the amoral and the unscrupulous will experience transformation as well.

32:6-8 These verses expound further on the changes that will take place in fools and rogues. Their present characteristics are all too familiar, but these will change with the coming of Messiah. Fools disregard their moral and spiritual obligations. Rogues work deviously for their own advantage at the expense of others. In contrast, noble people are liberally outgoing to God and others.

Isaiah had appealed to the sons of Israel to return to the Lord (31:6), and now he appealed to the women of Israel to rise up in repentance (32:9; cf. 3:16-26). Appeal to both sexes stresses the importance of everyone repenting. As in his appeal to the men, the prophet also announced an immediate threat and a more distant disaster.

32:9 The women of Judah blandly assumed that nothing would disturb their present secure circumstances. Isaiah challenged them to listen to him. They were not secure.

32:10 In just over a year something devastating would happen that would preclude the harvest of grapes that they must have anticipated eagerly.

32:11-12 These women needed to prepare for captivity and to mourn at the prospect of an enemy invasion and its consequences.

32:13-14 Land once cultivated would become deserted, and their homes, even the palaces, would be left empty. Animals would occupy what humans formerly inhabited (cf. 5:17).

"The devastation caused by Sennacherib's wind would be completed by Nebuchadnezzar's whirlwind."³¹⁷

32:15 These reversals would not be final, however. God's Spirit would affect an even greater change later in the future (cf. Ps. 104:30; Ezek. 36:26-27; Joel 2:28; Zech. 12:10). Then the wilderness would become fertile, and what was presently considered fertile would become a veritable jungle so full of large plants would it be (cf. 30:23-26). The creation will burgeon, the divine curse will be removed, and the damage that sin has caused will be reversed (cf. 29:17).

32:16-17 Justice and righteousness will be everywhere. The effects of this righteousness will be peace, rest, and security (cf. 11:4-9). This will come about because people will be right with God (cf. 30:15).

"The person who has received the grace of God's forgiveness is at peace with God. Knowing himself to be at peace with the Sovereign of the universe, it is no longer necessary to project his own turmoil upon those around him (Phil. 3:12-17). Furthermore, the person for whom God's character has become central will be less likely to oppress others in a frantic attempt to supply his or her own needs."³¹⁸

32:18 God's people who responded to the appeals in 31:6 and 32:9 would live free from external threats, not erroneously thinking they were secure (cf. v. 9).

The last two verses of this "woe" serve as an epilogue (cf. the prologue, 31:1-5). Again there is an abrupt transition from present terror to future tranquillity. Judgment and glory both lay ahead for the Israelites, and it was time for them to choose to return to the Lord. God has revealed the distant future as well as the immediate future so people will get right with Him now.

32:19 The forest is a figure of soldiers (10:18, 33-34) and of the fallen world (2:12-13). The city refers to Jerusalem, but it also represents humankind organized in rebellion against God (24:10). Thus both the near and the far views of God's actions blend here. God will destroy, the hail representing His devastating intervention in human life, both the Assyrian soldiers soon and the fallen world later. He would devastate Jerusalem soon and rebellious humankind later.

32:20 The blessed residents of the land in the distant future will enjoy the best existence, represented here in a pastoral setting. They will be in right relation to God having responded to His invitations to return to and hear the Lord (31:6; 32:9). Their blessing will consist of divine favor (cf. Ps. 32:1), personal fulfillment (cf. Ps. 112:1), and total rectitude (cf. Ps. 2:12; 137:8-9).³¹⁹

In the near future, the Judahites could experience a measure of deliverance from the Assyrians by repenting. Some of them did repent. Sennacherib was not able to take Jerusalem even though he devastated much of Judah. In the far future, the Israelites will enjoy salvation from all their enemies because they will repent at the second coming of Christ (cf. Zech. 12:10-14; 14:4). This did not take place after the Exile nor after Pentecost on the scale that Isaiah envisioned here. God does not wait for people to repent before He acts in mercy. Rather the goodness of God leads people to repentance (cf. Rom. 2:4; 11:22).

Guzik: Isa 32:1-20

Isaiah 32 - A King's Reign of Righteousness

A. Blessings from the coming king.

1. (1) In the aftermath of Jerusalem's deliverance, a king comes.

Behold, a king will reign in righteousness, and princes will rule with justice.

a. In the previous chapter, God assured that the Assyrians would be judged, and Judah would be delivered. But God didn't want only to remove the threat; He also wanted to bless Judah was a righteous king, so the promise is made: Behold, a king will reign in righteousness.

i. However, it is likely that the prophecy of Isaiah 32-33 was given before the time of the prophecy of Isaiah 30-31. Both look to the time of the Assyrian invasion of Judah, but Isaiah 30-31 are set in the time of Hezekiah, as the invasion nears Jerusalem. Most commentators believe that the king who will reign in righteousness mentioned here was Hezekiah, and since it says that he will reign, this prophecy may have been given at the beginning of Isaiah's prophetic career, during the reign of King Ahaz, the predecessor to King Hezekiah.

ii. It is possible that the prophecy of Isaiah 32-33 was given during the reign of Hezekiah, and this announcement refers to the latter part of his reign. It is also possible that it was given during the time of Hezekiah, and it prophesies the coming of King Josiah, the great-grandson of the present king of Judah, Hezekiah, who reigned during the Assyrian threat. Josiah was a righteous king (2 Kings 22:2).

b. Hezekiah certainly fulfills the prophecy that a king will reign in righteousness. It is written of him, And he did what was right in the sight of the LORD, according to all that his father David had done . . . He trusted in the LORD God of Israel, so that after him was none like him among all the kings of Judah, nor any who were before him. For he held fast to the LORD; he did not depart from following Him, but kept His commandments, which the LORD had commanded Moses (2 Kings 18:3, 5-6).

c. A king will reign in righteousness: Ultimately, Hezekiah is a picture of the King of Kings, Jesus Christ. Jeremiah 23:5 announces this about our Messiah: "Behold, the days are coming," says the LORD, "That I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute judgment and righteousness in the earth.

i. "This seems to have been delivered in the time of Ahaz, and to speak of Hezekiah, and of his righteousness and happy government. But withal, as Hezekiah and his reign was an eminent type of Christ and of his kingdom; so this prophecy looks through Hezekiah unto Christ." (Poole)

d. And princes will rule with justice: It wasn't enough - it is never enough - to have a righteous king. The king must have helpers, princes under him, who will also rule with justice. Hezekiah had such loyal princes, such as Eliakim, Shebna the scribe, the elders of the priests, and Isaiah himself (2 Kings 19:2).

i. These weren't princes in the literal sense of being sons of King Hezekiah. The Hebrew word for princes can mean any ruler under a king.

ii. If Hezekiah, the righteous king, points to Jesus, then who are Jesus' princes? His people are His princes! But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light (1 Peter 2:9). And have made us kings and priests to our God; and we shall reign on the earth. (Revelation 5:10). Many of the seemingly unnecessary trials and pains of this life a wonderful purpose in the world beyond: training us to be princes, faithfully ruling with King Jesus!

2. (2-4) The blessings of restoration from the king.

A man will be as a hiding place from the wind, and a cover from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land. The eyes of those who see will not be dim, and the ears of those who hear will listen. Also the heart of the rash will understand knowledge, and the tongue of the stammerers will be ready to speak plainly.

a. The spiritual renewal during the reign of Hezekiah was like rivers of water in a dry place, like the shadow of a great rock in a weary land. By God's blessing, those who see could see better than ever, and those who hear will listen.

i. The more glorious reign of Jesus is all these things for us as well. He is a shelter from the storm (a cover from the tempest), as rivers of water in a dry place, and like the shadow of a great rock in a weary land.

ii. "If King Hezekiah were a type of Christ, then this prophecy may refer to his time; but otherwise it seems to have Hezekiah primarily in view. It is evident, however, that in the fullest sense these words cannot be applied to any man; GOD alone can do all that is promised here." (Clarke)

b. The heart of the rash will understand knowledge: The spiritual renewal during the reign of Hezekiah promoted trust in God's Word, and because of that, hearts were changed. God also would bless in miraculous ways (the tongue of the stammerers will be ready to speak plainly).

3. (5-8) The blessings of righteousness and integrity from the king.

The foolish person will no longer be called generous, nor the miser said to be bountiful; for the foolish person will speak foolishness, and his heart will work iniquity: To practice ungodliness, to utter error against the LORD, to keep the hungry unsatisfied, and he will cause the drink of the thirsty to fail. Also the schemes of the schemer are evil; he devises wicked plans to destroy the poor with lying words, even when the needy speaks justice. But a generous man devises generous things, and by generosity he shall stand.

a. The foolish person will no longer be called generous . . . the foolish person will speak foolishness: The spiritual renewal during the reign of Hezekiah meant that spiritual reality would be exposed for all to see. No more would there be deception by appearances; if a man were foolish, he would be exposed as foolish.

i. Wicked plans: "Apart from Job 17:11, has a uniformly bad meaning. It occurs nineteen times of sexual misconduct (e.g. Leviticus 18:17). It is planning for one's own advantage at whatever cost to others." (Motyer)

b. But a generous man devises generous things: Not only would the foolishness of the foolish be exposed, but so would the generosity of the generous. Righteousness and wickedness would each be seen for what they were, and regarded accordingly.

i. "Wickedness shall be discovered and punished wheresoever it is, and virtue shall be manifested and rewarded, and all things shall be managed with sincerity and simplicity." (Poole)

B. A call to prepare for the coming of the Spirit.

1. (9-11) The women at ease are called to repent.

Rise up, you women who are at ease, hear my voice; you complacent daughters, give ear to my speech. In a year and some days you will be troubled, you complacent women; for the vintage will fail, the gathering will not come. Tremble, you women who are at ease; be troubled, you complacent ones; strip yourselves, make yourselves bare, and gird sackcloth on your waists.

a. Before the righteous king would come, the people had to prepare themselves. The women who are at ease and the complacent daughters had to get ready for the righteous king.

i. At ease is the same word used later in the chapter, where God promises secure dwelling places (Isaiah 32:18). Complacent is the same word used in later in the same chapter, where God promises peaceful habitation. "According to Isaiah, there is nothing wrong with feeling secure and undisturbed as long as one's trust is solidly based on the Lord." (Wolf)

b. Instead of an indulgent, self-focused life, they would be required to tremble, be troubled, and put on the clothing of mourning.

2. (12-14) The whole land mourns.

People shall mourn upon their breasts for the pleasant fields, for the fruitful vine. On the land of my people will come up thorns and briers, yes, on all the happy homes in the joyous city; because the palaces will be forsaken, the bustling city will be deserted. The forts and towers will become lairs forever, a joy of wild donkeys, a pasture of flocks.

a. Because of the Assyrian invasion to come, God would use the tough economic times to wake Judah up. For the vintage will fail, the gathering will not come (Isaiah 32:10). People shall mourn upon their breasts for the pleasant fields, for the fruitful vine. The tough times touched everyone (all the happy homes in the joyous city . . . the palaces will be forsaken).

3. (15) The Spirit is poured out upon a humbled people.

Until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is counted as a forest.

a. Until the Spirit is poured upon us from on high: God used the invasion from Assyria, the tough times, and the humble mourning of the people to prepare them for an outpouring of His Spirit.

i. Until: It was only the Spirit of God that could make the difference; the tough times would last until the Spirit was poured out.

ii. Is poured out: God wanted to do more than scatter a few drops of His mercy and blessing; He wanted His Spirit to be poured out upon His people.

iii. From on high: This is where the true outpouring of the Holy Spirit comes. It doesn't come from among men, or because of men's efforts. It comes from heaven, from on high.

b. The wilderness becomes a fruitful field: When the Holy Spirit is poured out, what was barren and desolate before is now full of life and fruitfulness. True fruitfulness comes from the outpouring of the Holy Spirit.

c. And the fruitful field is counted as a forest: When the Holy Spirit is poured out, what was good before (a fruitful field) miraculously becomes even better (a forest).

4. (16-20) Blessings brought by the Spirit.

Then justice will dwell in the wilderness, and righteousness remain in the fruitful field. The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever. My people will dwell in a peaceful habitation, in secure dwellings, and in quiet resting places, though hail comes down on the forest, and the city is brought low in humiliation. Blessed are you who sow beside all waters, who send out freely the feet of the ox and the donkey.

a. Justice . . . righteousness . . . peace . . . quietness and assurance forever: When God's Spirit is poured out among His people, this is what it is like. This means that we shouldn't be satisfied with what claims to be of the Spirit, but isn't marked by the fruit of the Spirit. This means that if we lack these things, we can come and ask the LORD to pour out His Spirit upon us.

b. My people will dwell in a peaceful habitation, in secure dwellings . . . though hail comes down on the forest, and the city is brought low in humiliation: When God's Spirit is poured out, we live on a principle higher than circumstances. If others feel the pelting hail, or are brought low in humiliation, it doesn't matter to those blessed by the poured-out Spirit of God.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book 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; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 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.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His 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.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His 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, 2Ch 26:22; also of Hezekiah, 2Ch 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.

The 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 [2Ki 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.

The 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.

Rationalists 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.

The 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.

The 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.

His 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.

Of 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).

The 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.

The 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.

The 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.

His 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.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, 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.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 32 (Chapter Introduction)

Overview

Isa 32:1, The blessings of Christ’s kingdom; Isa 32:9, Desolation is foreshewn; Isa 32:15, Restoration is promised to succeed.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 32 (Chapter Introduction)

CHAPTER 32

Christ’ s kingdom, and its blessings, Isa 32:1-8 . Careless women shall be troubled, Isa 32:9-11 , and the land laid waste, Isa 32:12-14 , until a restoration, Isa 32:15-20 .

This seems to me to be a distinct prophecy from the former, and delivered at another time, and probably before that which is related in the former chapters. For this is certain, and confessed by all, that the prophecies are not always set down in that order in which the prophets delivered them. The foregoing prophecy seems to have been delivered, not in the time of Ahaz, for he sent to the Assyrian, and not to the Egyptian, for help; but in the days of Hezekiah, who rebelled against the king of Assyria , as is said, 2Ki 18:7 , and was too prone to trust upon the staff of Egypt, as the Assyrian expressly chargeth him there, to which course it is likely he was drawn or tempted by some of his wicked princes and counsellors, whom the prophet therefore severely censures and condemns in the two foregoing chapters. And this seems to have been delivered in the time of Ahaz, and to speak of Hezekiah, and of his righteous and happy government. But withal, as Hezekiah and his reign was an eminent type of Christ, and of his kingdom; so this prophecy looks through Hezekiah unto Christ, as many other scriptures in their literal sense do unquestionably concern David, which yet have a mystical sense, and are also meant of Christ, in whom those things were more fully and eminently accomplished.

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 32 (Chapter Introduction)

(Isa 32:1-8) Times of peace and happiness.

(Isa 32:9-20) An interval of trouble, yet comfort and blessings in the end.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 32 (Chapter Introduction)

This chapter seems to be such a prophecy of the reign of Hezekiah as amounts to an abridgment of the history of it, and this with an eye to the kingdom of the Messiah, whose government was typified by the thrones of the house of David, for which reason he is so often called " the Son of David." Here is, I. A prophecy of that good work of reformation with which he should begin his reign, and the happy influence it should have upon the people, who had been wretchedly corrupted and debauched in the reign of his predecessor (Isa 32:1-8). II. A prophecy of the great disturbance that would be given to the kingdom in the middle of his reign by the Assyrian invasion (Isa 32:9-14). III. A promise of better times afterwards, towards the latter end of his reign, in respect both of piety and peace (Isa 32:15-20), which promise may be supposed to look as far forward as the days of the Messiah.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

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Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 32 (Chapter Introduction)

INTRODUCTION TO ISAIAH 32

This chapter contains a prophecy of the Messiah; for, however applicable it may be to Hezekiah, as a type of Christ, it only has its full accomplishment in him, and in his times; who is described as a righteous King, and as having just princes ruling under him, Isa 32:1 and as a very great blessing, protection, and comfort to his subjects, Isa 32:2 when follows a prediction of great light and knowledge that should be in his days, Isa 32:3 and of the vileness, hypocrisy, and covetousness of the Jews in his times, Isa 32:5 and of the destruction of their country, because of their sins, of which they seemed greatly insensible, and were unconcerned about it, and are therefore called upon to lament it, Isa 32:9 which should continue until there would be a very great effusion of the Spirit, as should make the world, comparable to a wilderness, fruitful in grace and good works; the consequence of which is great prosperity, peace, and safety, to the saints, Isa 32:15 and destruction to their enemies, particularly the city of Rome, Isa 32:19 and the chapter is concluded with the happiness of the Gospel ministration, and the success of it, Isa 32:20.