Chapter 32 See the opening comments on chapter 28 for an introduction to the ch. 28-32 block in general. Also see the opening comments on chapter 31 and specifically the comments on 31:4-ch32v8. v1-2 With the destruction of the wicked comes the institution of Theocracy and the reestablishment of a united Kingdom of Israel. Under this Theocracy the rulers will be righteous and will be a refuge to the poor and downtrodden. Here Isaiah contrasts the millennial rulers with Israel's contemporary corrupt rulers. For the "refuge from gales" and "shelter from rainstorms" cp. 4:6, 25:4; "brooks of water" cp. 44:3-4; "shade of a massive rock" cp. 4:6, 25:4, 30:2-3, 31:5. Herbert states: This passage is an adaptation and expansion of Wisdom teaching; cp. Prov. 20:8, 26, 28. Although it is commonly read as future, it could be hypothetical `When a king...then each shall be a refuge...' The former would make the passage similar to the Messianic passages of 9:6-7, 11:1-9. The latter would be a teaching in the Wisdom mode but with an allusion to the coronation Psalm 72. This verse is blatantly messianic and also implies the establishment of a messianic Theocracy. As Jesus did not do this 2000 years ago it provides fuel for those that would say that Jesus was not the one being referenced here. Given the events surrounding the establishment of this messianic kingdom, like the destruction of Assyria and so on, it is not hard to understand why the Jews in general expected Jesus to be a physical deliverer. v3-8 presents the transformed society in the Millennium. With the elimination of the wicked there will only be left people who have their hearts and eyes open (v.3; contrast this with 6:9, 28:1, 29:9-12) or who can to change (v. 4). v5-8 states that no more will the wicked be called noble. Rather, wickedness will be recognized for what it is. Isaiah defines villainy and knavery in v. 6-7 and we can assume that it is opposite of nobility in v. 8. v5-6 Herbert translates the verses and states: The scoundrel will no longer be thought noble, nor the villain called a prince; for the scoundrel will speak like a scoundrel and will hatch evil in his heart; he is an impostor in all his actions, and in his words a liar even to the Lord; he starves the hungry of their food and refuses drink to the thirsty. The "scoundrel" is the man who is morally insensitive and therefore depraved; the "villain", a word only used here in the Old Testament, means a rascal or a knave; "impostor", the noun only occurs here, but the corresponding verb means to be polluted and so alienated from God; a "liar" is one who brings confusion into society by his insincere speech. The whole passage describes a rightly ordered society in which evil conduct is seen for what it is and open-hearted generosity is recognized. v6 states that these villains are not simply crooks in the manner we would think of criminals today, but is referring to apostates who actively preach lies and practice hypocrisy. Thus, the apostate religionists that mock Isaiah in ch. 29 are included in this definition as well. This would also add meaning to the latter half of this verse where the thirsty and hungry and referenced. In this case a spiritual interpretation would mean the apostate religionists are spiritually impoverishing their listeners. v9-20 present imagery similar to that which appears in 3:16-4:6. Review of those comments is recommended, particularly the references to the women of Israel. v9-12 The complacent women of Israel (v. 9) are called to mourn for the failure of the harvest (v. 10). The reason the harvest fails is because the men have been killed in war, as was the case in ch. 3. The result is the women will strip themselves of their finery and put on sackcloth and mourn their condition (v. 11-12). It might seem odd that Isaiah is calling for the women to lament over the fields rather than the slain men. But, both 15:3 and 22:12 call the women to lament over people and 5:1-7 and 27:2- 6 compares Israel to a vineyard. Also consider that briars and thorns are a symbol of wickedness (cp. 9:18, Micah 7:1-4, Hos. 10:4). We can then see that Isaiah's message is that when the figurative vineyard (i.e. Israel) is plagued by figurative briars and thistles (i.e. wickedness) then the literal vineyard will end up lying fallow and being infested with briars. The result is a typical covenant curse (cp. Lev. 26:18-10, 26). So, Isaiah appears to be making use of the agricultural images previously presented (also cp. 28:23-29) to present some additional information. But, he always leaves the keys to these obscure passages lying about. v10a This probably has reference to the harvest cycle being an annual one. With the next year there will be no harvest and famine will plague the surviving women. 32v13-14 As a result of the massive depopulation the fields will lie fallow and revert to pasture. The various buildings constructed when the people were numerous and wealthy will fall into disrepair. Note that in v. 14 Isaiah uses imagery from 5:11- 12, 22:2, 28:1 to once again correlate the destruction with the wicked. v14 The JST/IV presents an improvement over the KJV that appears to be based on a better interpretation of the Hebrew: KJV: Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks. JST/IV: Because the palaces shall be forsaken; the houses of the city shall be left desolate; the forts and towers shall be dens forever, a joy of wild asses, a pasture of flocks. JPS: For the castle shall be abandoned, The noisy city forsaken; Citadel and tower shall become Bare places forever, A stamping ground for wild asses, A pasture for wild flocks-- Joseph's alteration follows the JPS's translation. v15-20 With the advent of the Millennium peace and prosperity will be restored to Israel after the short period of punishment required to eliminate the wicked. v15 Compare comments on 29:17 for meaning. That the Spirit is poured out the people living at this time is indicative of their worthiness. The elimination of the wicked facilitates the appearance of the Spirit as there are none left to rebel against it. v16-18 As a result of keeping the commandments the people will dwell in peace, comfort and calm. Contrast this with 30:15 where this promise is offered but they would rather ally with Egypt and the result is terrible calamity. v19 presents some problems for the commentator. Given the general context of v. 15-20 this verse appears out of place. Some commentators would move this verse so that it appears after v. 14. Herbert would translate this verse "It will be cool on the slopes of the forest then,/And cities will lie peaceful in the plain." based on the context. But, I couldn't find anyone else willing to offer such a liberal interpretation. Comparing translations, one sees numerous significant variations in the rendering of this verse. v20 is a general conclusion that simply states that those living in the Millennial time will enjoy great blessings of peace and prosperity. Note the people letting their cattle roam free implies a number of things about the times: theft of or predation upon livestock is not an issue, ownership of land is not an issue.