32:1 The word “behold” introduces a new scenario, inviting the reader to look intently and carefully. The righteousness of the King’s character has already been emphasized in Isaiah 9:7; 11:1–5. Here that essential part of his character is extended to his government. The “princes”—members of the royal house and other leaders—help to apply righteousness in just decisions (Hb. mishpat). Perhaps something of this is seen in 22:15–22, as the vain and pompous Shebna is replaced by Hilkiah, to whom is given the key of David.

32:2 “Each” literally reads “a man,” and while this may be emphasizing the fact that under the true King the whole government is honorable, Isaiah may also be utilizing an idiom of indeterminateness, thus referencing a “unique, special man.”73 The King will provide protection from storms both literal and metaphorical and provision for the thirsty in the shadow of a great rock.

32:3–4 This reign will result in a spiritual transformation that will radically alter the people’s blindness (cf. 28:7–13). The people will demonstrate a new willingness to see reality and to hear the truth. Those who were previously rash and impulsive will learn restraint, while those unable to communicate properly will now be able to do so. This will be no superficial change but will affect the heart.

32:5 The transformation will be not merely of individuals but will encompass society as whole, as wrong and prejudiced judgments will be set aside. This will apply even to the “fool,” whose characteristic assumption is that God does not care and perhaps does not even exist (Ps. 14:1). Such an attitude leads to pride and self-sufficiency without moral accountability. The “scoundrel” is one who actively works for his own advantage and the hurt of others. In a corrupt society, such people are often applauded; however, those who lack sensitivity (like the “fool”) and those who actively promote themselves and trample on others will have no place when this King comes.

32:6–7 These verses develop the marks of the “fool” and the “scoundrel” in terms of their characteristic behavior, both speaking and acting. The fool is not merely an amiable buffoon but someone who has deliberately chosen to reject God in favor of the way of death. “Speaks” denotes not an occasional remark but the whole tone and pattern of what one says. This leads to behavior that destroys society via an uncaring attitude toward the plight of the hungry and thirsty. The “scoundrel” deliberately tramples on others if they stand in his way. His characteristic behavior is to plan evil schemes. He is totally unscrupulous and manipulates the law to his own advantage and the detriment of others, especially the poor. In a corrupt society he is praised rather than condemned because in the eyes of the world he is successful.

32:8 The word “noble” condemns both the indifference of the fool and the unscrupulousness of the scoundrel. The word suggests generosity both to God, in giving to the tabernacle (Ex. 35:5, 22), and to the people (Prov. 19:6). Under the rule of the true King, such generosity and largeness of heart, rather than self-interest, characterizes the citizens.

32:9 As so often, Isaiah sounds a warning note, here reminding people that the kingdom is built on repentance and an openness to God’s word. The problem here is complacency, also identified in Amos 6:1. The warning is addressed to a group of women at a harvest festival. This does not mean that women are more prone to complacency than men; after all, the male ruling class has been comprehensively condemned many times. Perhaps the prophet is hoping that they will influence their husbands to change and read the signs of the times.

32:10 “In little more than a year” could be rendered “Days upon a year,” which probably means that the trouble will come within a year. If the reference is to the invading Assyrians, then this statement would be prophesying the devastation of Judah despite the salvation of Jerusalem. There may also be a hint of trusting creation rather than the Creator and taking for granted that the harvests will come.

32:11 This is a call to mourning for the land about which the people are so confident. Women in the ancient world would bare their breasts in mourning and tie sackcloth around their waists. This reflects the grim conditions not just of Judah at the time but of all countries occupied by invaders.

32:12 In the phrase translated “beat your breasts,” the Hebrew verb sopedim normally means to “wail” or “moan.” However, the action of beating one’s breasts would undoubtedly be accompanied by wailing and lamenting, so both ideas are present here.

32:13–14 “Thorns and briers” are symbols of the curse on the fallen earth (Gen. 3:18) and relate what is happening in Judah in 701 BC to the wider picture of desolation. The fate of the land will be shared by the city, which will one day be destroyed. The palace as well as the streets will be deserted, and the watchtower and hill (probably the Temple Mount; cf. Lam. 5:18) will become a haunt for wild beasts. Since this does not occur in 701, the text is probably referencing the sixth-century Babylonian destruction.

32:15 The grim picture of Isaiah 32:13–14 is not the end of the story, for the Spirit, the Lord and giver of life, will reverse the devastation just as he moved on the chaotic waters at the first creation (Gen. 1:2). Other prophets also refer to the outpouring of the Spirit (Ezek. 36:26–27; Joel 2:28–29). The coming of the Spirit on the day of Pentecost is a fulfillment of this (Acts 2:1–21), but the final fulfillment awaits the new creation and the final coming of the kingdom. Then the earth will be transformed with abundant crops growing in what was once desert—former apparently luxurious growth will seem like scrubland in comparison.

32:16 This physical transformation will be paralleled by a spiritual one: those who live in the renewed earth will be Spirit-filled, and righteousness and justice will flourish. The desert and fruitful land represent the whole new world.

32:17–18 True peace will also flourish because of righteousness. This peace is first of all peace with God (Rom. 5:1). Unlike with the scoundrel and the fool, there will be no need for ruthless championing of oneself or indifference or aggression toward others. Even on the present earth this justice is anticipated in Christian communities, albeit not perfectly. This leads to a trusting lifestyle without frantic worry, again not fully realized in this world. The besieged city will give way to a peaceful home and true security.

32:19 This verse seems out of place but is a salutary reminder that any landscape or city separated from God will remain untransformed. Isaiah is always moving between the immediate and the future, and here he is probably speaking of how pride must be humbled before the Spirit comes. This might also be a reference to the Assyrian threat and its ultimate removal. In 10:33–34 Isaiah spoke of how God would destroy huge trees representing the Assyrian army. The city here may be Nineveh, which does not fall in Isaiah’s day but is destined for destruction, with a reminder that if Jerusalem is like Nineveh, she will suffer the same fate. There may be the additional idea here that God will protect his people among upheavals (Ps. 46:2–3).

32:20 In any case, the chapter ends on an upbeat note, with a promise of complete blessing. Crops will be sown on the banks of streams without fear that they will not produce a harvest. Livestock will range widely without fear of danger.