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32:1–8 The series of six “woe” sayings (see note on 28:1–13) is interrupted by a vision of future calm under the reign of a righteous king. This placement emphasizes the future deliverance of Jerusalem and the peace that will follow if they return and repent as in 30:15 and 31:6.

32:1 a king will rule according to righteousness May refer to the Messiah (see 11:1–4) or a repentant king of Judah.

Hezekiah’s repentance in 37:14–20 contrasts the unrepentant Ahaz of 7:12–13. Psalm 72 praises David’s successors, urging them to rule in righteousness and justice. Hezekiah is portrayed as one of the most godly kings of Judah, who removed idolatrous worship from Judah and followed Yahweh like David (see 2 Kgs 18:3–7).

Messiah AYBD

32:3 the eyes of those who see See note on Isa 29:18. Once again, the message will finally be received, understood, and accepted.

32:4 the tongues of stammerers Compare the gibberish spoken in 28:10–11 (see note on 28:10).

32:5 will no longer be called noble The nobles of Judah had shown themselves to be wicked and foolish, seeking alliance with Egypt and oppressing the people (see 30:1–5; 5:8–20). The inverted relationships will be set right; only those deserving honor and power will receive it.

32:6 his mind does iniquity Isaiah criticizes the arrogance and injustice of the leaders (as in 5:8–20), the false prophecies (30:10), and the failure of leaders to provide for the less fortunate (1:16–17).

32:9–20 The women of Judah—more concerned with their physical appearance—have also lost their way spiritually (see 3:16–4:1). The call to repent in 31:6 is re-emphasized and addressed beyond the leadership of Israel to the entire population; repentance must be more than the lone act of a humbled king (see note on v. 1). Images of desolation intertwine with glimpses of future renewal and deliverance.

32:9 Women who are at ease The self-sufficiency of the rulers (30:1–5) and the false hope offered by some prophets (30:10) has lulled them into a sense of security (see Amos 6:1).

32:10 In a year The Assyrian invasion occurred in 701 bc.

the harvest will not come Either an invasion before harvest or a siege will prevent them from getting to the fields.

32:11 strip yourself Refers to actions of grief, distress, and mourning. The actions foreshadow the humiliation of invasion and exile, or may be outward signs of humility and repentance. Babylon receives a similar humiliation in Isa 47:2–3.

32:13 It goes up in thorns and briers The once lush and fertile agricultural land becomes abandoned and overgrown (see 7:23; 34:13).

32:14 the crowded city deserted Echoes the image of the wasted city in 24:10–11.

the joy of wild asses Nature overruns what was formerly a civilized, populous city (see 27:10; 34:11–15).

32:15 a spirit is poured out on us from on high Future reversal and restoration is enabled by an outpouring of God’s Spirit (see Joel 2:28).

the wilderness becomes a fruitful field The renewal of nature represents the restoration of the land and the return of God’s blessing (see note on Isa 29:17).

32:17 quietness and security forever This same effect was predicted in 30:15. The false ease and security of the women in v. 9 is replaced by genuine rest and security that comes from the righteousness of God.

32:20 Describes the return to an Eden-like ecological peace (see 30:23–24). The domesticated ox and the donkey were usually kept penned in so they would not wander into danger or off the owner’s property (see Exod 21:33; 23:4).

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Faithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text.

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