4 and the heart of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.
And they that are of erring spirit shall know understanding, and the disobedient shall learn doctrine.
And Jehovah said to him, Who gave man a mouth? or who maketh dumb, or deaf, or seeing, or blind? [have] not I, Jehovah?
And they read in the law of God distinctly out of the book, and gave the sense, and caused [them] to understand the reading. And Nehemiah, that is, the Tirshatha, and Ezra the priest the scribe, and the Levites that explained to the people, said to all the people, This day is holy to Jehovah your God: mourn not, nor weep. For all the people wept when they heard the words of the law. And he said to them, Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared; for the day is holy to our Lord; and be not grieved, for the joy of Jehovah is your strength. And the Levites quieted all the people, saying, Be still! for the day is holy; neither be grieved. And all the people went their way, to eat and to drink, and to send portions, and to make great rejoicing. For they had understood the words that were declared to them.
And the roof of thy mouth like the best wine, ... That goeth down smoothly for my beloved, And stealeth over the lips of them that are asleep.
At that time, Jesus answering said, I praise thee, Father, Lord of the heaven and of the earth, that thou hast hid these things from the wise and prudent, and hast revealed them to babes.
Settle therefore in your hearts not to meditate beforehand [your] defence, for *I* will give you a mouth and wisdom which all your opposers shall not be able to reply to or resist.
And they were all filled with [the] Holy Spirit, and began to speak with other tongues as the Spirit gave to them to speak forth. Now there were dwelling at Jerusalem Jews, pious men, from every nation of those under heaven. But the rumour of this having spread, the multitude came together and were confounded, because each one heard them speaking in his own dialect. And all were amazed and wondered, saying, Behold, are not all these who are speaking Galilaeans? and how do *we* hear [them] each in our own dialect in which we have been born, Parthians, and Medes, and Elamites, and those who inhabit Mesopotamia, and Judaea, and Cappadocia, Pontus and Asia, both Phrygia and Pamphylia, Egypt, and the parts of Libya which adjoin Cyrene, and the Romans sojourning [here], both Jews and proselytes, Cretans and Arabians, we hear them speaking in our own tongues the great things of God? And they were all amazed and in perplexity, saying one to another, What would this mean?
And the word of God increased; and the number of the disciples in Jerusalem was very greatly multiplied, and a great crowd of the priests obeyed the faith.
*I* indeed myself thought that I ought to do much against the name of Jesus the Nazaraean. Which also I did in Jerusalem, and myself shut up in prisons many of the saints, having received the authority from the chief priests; and when they were put to death I gave my vote. And often punishing them in all the synagogues, I compelled them to blaspheme. And, being exceedingly furious against them, I persecuted them even to cities out [of our own land].
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 32
Commentary on Isaiah 32 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 32
Isa 32:1-20. Messiah's Kingdom; Desolations, to Be Succeeded by Lasting Peace, the Spirit Having Been Poured Out.
The times of purity and happiness which shall follow the defeat of the enemies of Jehovah's people (Isa 32:1-8). The period of wrath before that happy state (Isa 32:9-14). The assurance of the final prosperity of the Church is repeated (Isa 32:15-20).
1. king—not Hezekiah, who was already on the throne, whereas a future time is contemplated. If he be meant at all, it can only be as a type of Messiah the King, to whom alone the language is fully applicable (Ho 3:5; Zec 9:9; see on Isa 11:3-5). The kingdom shall be transferred from the world kings, who have exercised their power against God, instead of for God, to the rightful King of kings (Eze 21:27; Da 7:13, 14).
princes—subordinate; referring to all in authority under Christ in the coming kingdom on earth, for example, the apostles, &c. (Lu 22:30; 1Co 6:2; 2Ti 2:12; Re 2:26, 27; 3:21).
2. a man—rather, the man Christ [Lowth]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (Mt 26:64; Joh 5:27; 19:5). Not as Maurer explains, "every one of the princes shall be," &c.
rivers—as refreshing as water and the cool shade are to the heated traveller (Isa 35:6, 7; 41:18).
3. them that see—the seers or prophets.
them that hear—the people under instruction (Isa 35:5, 6).
4. rash—rather, "the hasty"; contrast "shall not make haste" (Isa 28:16); the reckless who will not take time to weigh religious truth aright. Or else, the well-instructed [Horsley].
stammers—those who speak confusedly on divine things (compare Ex 4:10-12; Jer 1:6; Mt 10:19, 20). Or, rather, those drunken scorners who in stammering style imitated Isaiah's warnings to mock them [Maurer] (Isa 28:7-11, 13, 14, 22; 29:20); in this view, translate, "speak uprightly" (agreeably to the divine law); not as English Version, referring to the distinctness of articulation, "plainly."
5. vile—rather, "fool" [Lowth]; that is, ungodly (Ps 14:1; 74:18).
liberal—rather, "noble-minded."
churl—rather, "fraudulent" [Gesenius].
bountiful—religiously. The atheistic churl, who envies the believer his hope "full of immortality," shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [Horsley].
6. vile … villainy—rather, "the (irreligious) fool … (his) folly."
will speak—rather, "present"; for (so far is the "fool" from deserving the epithet "noble-minded") the fool "speaketh" folly and "worketh," &c.
hypocrisy—rather, "profligacy" [Horsley].
error—impiety, perverse arguments.
hungry—spiritually (Mt 5:6).
7. churl—"the fraudulent"; this verse refers to the last clause of Isa 32:5; as Isa 32:6 referred to its first clause.
speaketh right—pleadeth a just cause (Isa 29:21); spiritually, "the poor man's cause" is the divine doctrine, his rule of faith and practice.
8. liberal—rather, "noble-minded."
stand—shall be approved under the government of the righteous King.
9-20. Address to the women of Jerusalem who troubled themselves little about the political signs of the times, but lived a life of self-indulgence (Isa 3:16-23); the failure of food through the devastations of the enemy is here foretold, being what was most likely to affect them as mothers of families, heretofore accustomed to every luxury. Vitringa understands "women—daughters" as the cities and villages of Judea (Eze 16:1-63). See Am 6:1.
10. Many days and years—rather, "In little more than a year" [Maurer]; literally, "days upon a year" (so Isa 29:1).
vintage shall fail—through the arrival of the Assyrian invader. As the wheat harvest is omitted, Isaiah must look for the invasion in the summer or autumn of 714 B.C., when the wheat would have been secured already, and the later fruit "gathering," and vintage would be still in danger.
11. strip you—of your gay clothing. (See Isa 2:19, 21).
12. lament for … teats—rather, shall smite on their breasts in lamentation "for thy pleasant fields" (Na 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.
13. (Isa 5:6; 7:23).
houses of joy—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 (Ps 118:26; Lu 13:35; 19:38); "the joyous city" is in this view, Jerusalem (Isa 22:2).
14. palaces—most applicable to Jerusalem (see on Isa 32:13).
multitude … left—the noisy din of the city, that is, the city with its noisy multitude shall lie forsaken [Maurer].
forts—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; 33:14; 2Ki 5:24), and furnished with "towers" (or watchtowers), perhaps referred to here (Ne 3:26, 27).
for ever—limited by thee, "until," &c., Isa 32:15, for a long time.
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; Ac 2:17), perfectly in coming times (Ps 104:30; Eze 36:26; 39:29; Zec 12:10), when the Spirit shall be poured on Israel, and through it on the Gentiles (Mic 5:7).
wilderness … fruitful field … forest—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.
16. judgment—justice.
wilderness—then reclaimed.
fruitful field—then become more fruitful (Isa 32:15); thus "wilderness" and "fruitful field" include the whole land of Judea.
17. work—the effect (Pr 14:34; Jas 3:18).
peace—internal and external.
18. sure … quiet—free from fear of invasion.
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; 28:2, 17). The "forest" is the Assyrian host, dense as the trees of a forest (Isa 10:18, 19, 33, 34; Zec 11:2).
20. While the enemy shall be brought "low," the Jews shall cultivate their land in undisturbed prosperity.
all waters—well-watered places (Isa 30:25). The Hebrew translation, "beside," ought rather to be translated, "upon" (Ec 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.