Isaiah 32

Chap. XXXII. Ver. 1—20. The blessings of Messiah’s kingdom, with a warning to hypocrites and unbelievers.—The opening verses of this chapter have been applied to the reign of Hezekiah; but in their full and literal sense have their fulfilment seen in his government, who is emphatically “the King of righteousness and of peace.” ((Hebrews 7:2).) The protection which he, and which he only, can afford, is illustrated by a comparison of great beauty, in reference to the climate of the Eastern countries. He is a rock, and, as such, affords relief from all the tempests of man’s rage and of God’s wrath; while the shadow which he yields, is like that of “a great rock” in a weary and parched land. Thus is he at once a defence from the wintry storm and the summer heat.

There was also a rock which yielded to Israel, not only shade, but water; that followed them through the wilderness, and “that rock was (typically) Christ”—the King here spoken of. Warnings are then given against oppression and hypocrisy, and to all those sinners (here spoken of as women) who were at ease in Zion, indifferent to its interests and its prosperity. They are threatened with want, and directed to clothe themselves in mourning, and like public mourners lament the miseries of their country. The troubles of God’s people, however, are not like those of the world around them. They may be severe, but they are not perpetual. We look for the fulfilment of Messiah’s promises, that “the spirit shall be poured upon us from on high;”

and that not once only, but again and again as our exigencies and the progress of his kingdom may require. In the mean time, let us sow the seed of his word beside (or upon) all waters.” Wherever the leadings of providence may direct, or the streams of divine influence flow—let us cast “the seed of the word,” and we shall find it “after many days.” ((Ecclesiastes 11:1).) Chap. XXXIII. Ver. 1—24. Sennacherib again threatened, and the church encouraged to trust in God.—The Prophet adtion: at the same time praying for an interference on behalf of Israel. In verse 5, according to Bishop Lowth, “A chorus of Jews is introduced, acknowledging the mercy and power of God, who had undertaken to protect them: extolling it in direct opposition to the boasted power of their enemies, and celebrating the wisdom and piety of their King, Hezekiah, who had placed his confidence in the favour of God.” To him are addressed the following words, (ver.

6.) “Wisdom and knowledge are the stability of thy times,” &c. Verses 7 to 9, describe the distress and despair of the Jews, (as it were, the whole face of nature languishing) on Sennacherib’s marching against their city, after Hezekiah, according to treaty, had actually paid him an immense sum of money. (See (2 Kings 18:14-26).) Ver. 10, the Almighty is introduced, declaring he will arise and interpose in this critical juncture, and destroy the enemies of his people. Wicked in those times of distress and danger: finely contrasted with the calm confidence and security of the righteous, and their trust in the promises of God, that he will be their never-failing strength and protector. The whole concludes with a description of the security of the Jews under the protection of God, and of the wretched state of Sennacherib and his army, wholly discomfited, and exposed to be plundered by the weakest of the enemy.

The images employed to represent the security of Israel, and the debilitated state of Assyria, are very beautiful. The Lord protects Israel, as by a stormy impassible sea, where, in the sea phrase, “no galley with oars, nor gallant ship,” can live; whereas the Assyrian power is represented as reduced to the state of an old vessel, worn out and laid by, and no longer seaworthy, as the sailors’ phrase is.

Notes on the verses

Chap. XXXII. Ver. 2. A man.—Lowth, “The man;” i.e. the king just named.—Shadow.—[The shadow of a great projecting rock, observes Bishop Lowth, is the most refreshing that is possible in a hot country; not only as most perfectly excluding the rays of the sun, but also having in itself a natural coolness, which it reflects and communicates to every thing about it. “Let the cool cave, and shady rock, protect them.” Virgil.]—Bagster. Ver. 3. Shall not be dim.—Bishop Lowth rejects the negative here, with considerable reason, as an error of the transcribers, (of which there are several acknowledged instances,) and is followed by Boothroyd, who reads, “The eyes of those that see shall regard him.”

Ver. 4. The heart also.—Lowth, “Even the heart,” &c. Ver. 5. The churl.—Lowth, “Niggard.” So in ver. 7. Ver. 7. Even when the needy speaketh right.—Lowth, “And to defeat the assertions of the poor in judgment.” So Boothroyd. Ver. 12. They shall lament for the teats—that is, the milk of the kine and flock. But Lowth connects this line with the preceding, thus; “Gird ye sackcloth upon your loins, and upon your breasts.” But the Hebrew (shadim) signifies fields, as well as breasts; we therefore decidedly prefer the version of Parkhurst, “For the lamented fields for the fields of desire;” i.e. these were to be the objects of their regret.

Ver. 13. Yea, upon all the houses of joy.—The eastern houses were built with flat roofs (and often gardens on them) with court yards in the centre: when these houses were deserted, grass and weeds would fill the latter, and, in many cases, cover the former. Ver.

19. When it shall hail, &c.—Lowth, “But the hail shall fall, and the forest shall be brought down, and the city be laid level with the plain.”—See margin. By this city, some understand Nineveh, and others Babylon; but Jerusalem and the Jews may possibly be intended, as in ver. 13 and 14. They were to be humbled and then restored. See Gataker. Ver. 20. Blessed are ye, &c.—Here is an evident allusion to the manner of sowing their grain in Egypt, and treading it in by the feet of the small cattle.