Isaiah 32

In 1919, American writer Lincoln Steffens visited the Soviet Union to see what the Communist Revolution was accomplishing. In a letter to a friend, he wrote, “I have seen the future, and it works.” If he were alive today, he would probably be less optimistic, but in those days, “the Russian experiment” seemed to be dramatically successful.

A university professor posted a sign on his study wall that read, “The future is not what it used to be.” Since the advent of atomic energy, many people wonder if there is any future at all. Albert Einstein said that he never thought about the future because it came soon enough!

In the four chapters that conclude the first section of his prophecy, Isaiah invites us to look at four future events to see what God has planned for His people and His world. These chapters are not human speculation; they are divinely inspired revelation, and they can be trusted.

At the beginning of its history, the nation of Israel was a theocracy, with God as King; it was not a monarchy led by human rulers. In the days of Samuel, the people asked for a king, and God gave them Saul (1 Sam. 8; see Deut. 17:14–20). God did not establish a dynasty through Saul because Saul did not come from the tribe of Judah (Gen. 49:10). It was David who established both the dynasty for Israel’s throne and the ancestry for Israel’s Messiah (2 Sam. 7). Every devout Jew knew that the future Messiah-King would be the Son of David (Matt. 22:41–46).

In Isaiah 32:1, Isaiah wrote about “a king,” but in 33:17, he called him “the king.” By the time you get to verse 22, He is “our king.” It is not enough to say that Jesus Christ is “a King” or even “the King.” We must confess our faith in Him and say with assurance that He is “our King.” Like Nathanael, we must say, “Rabbi, You are the Son of God! You are the King of Israel!” (John 1: nkjv)

In contrast to the evil rulers of Isaiah’s day (Isa. 1:21–23), Messiah will reign in righteousness and justice (32:1, 16; 33:5; see 9:7; 11:1–5). In addition, the King will be like a rock of refuge for the people (8:14; 17:10; 26:4; 28:16) and like a refreshing river in the desert (8:5–8; 33:21; 41:18; 48:18; 66:12). “He who rules over men must be just,” said David, “ruling in the fear of God” (2 Sam. 23:3–4 nkjv).

Isaiah 32:3–4 describes the wonderful transformations that will occur because of Messiah’s reign. Isaiah ministered to spiritually blind, deaf, and ignorant people (6:9–10; 29:10–12), but in the kingdom, all will see and hear God’s truth as well as understand and obey it. (See 29:18; 42:7.) This will happen because the nation will have a new heart and enter into a new covenant with the Lord (Jer. 31:31–34).

The “churl” (Isa. 32:5–8 kjv) is the knave or scoundrel who uses his or her position for personal profit and not for the good of the people. In Isaiah’s day, as in our own day, the common people admired “the rich and famous,” even though the character and conduct of these “celebrities” deserved no respect. They had money, fame, and influence; and in the eyes of the populace, that made them important. But in the kingdom, there will be no such deception. “Wealthy cheaters will not be spoken of as generous, outstanding men! Everyone will recognize an evil man when he sees him, and hypocrites will fool no one at all” (vv. 5–6 ).

Not only will their character and motives be exposed and judged, but so will their ungodly methods (v. 7). No longer will the poor and helpless be cheated by these liars! Instead of knaves, the leaders who rule with Messiah will be noble people who plan noble things.

Behind the selfish rulers of Judah, and influencing them for evil, were the “aristocratic women” of Jerusalem, who were complacent and self-confident in a time of grave national crisis (vv. 9–14; see 3:16–26; Amos 4:1–3; 6:1–6). Isaiah warned them that “in little more than a year [],” the land and the cities would be desolate. This took place in 701 BC when Sennacherib’s Assyrian army invaded Judah and devastated the land. The Jews confined in Jerusalem were greatly concerned about future harvests, and Isaiah had a word for them (Isa. 37:30–31). But before the siege ended and God delivered Jerusalem, these worldly women in Jerusalem had to sacrifice not only their luxuries, but also their necessities.

In 32:15–20, the prophet returned to his description of the messianic kingdom and emphasized the restoration of peace and prosperity. None of these changes took place after the deliverance of Jerusalem in 701 BC or when the remnant returned to Jerusalem from Babylon, so we must assign these prophecies to the future kingdom. Because of the outpouring of the Holy Spirit, there will be peace and plenty because there will be righteousness in the land (Joel 2:28–32; Zech. 12:10; Ezek. 36:26–27). The land will be so productive that the desert will be like a fruitful field and the fruitful field like a forest. The people will fear no enemies, and their work will be rewarded.

Judah could have enjoyed safety, quietness, and assurance had they trusted wholly in the Lord and not turned to Egypt for help (Isa. 30:15–18; 32:17–18). Righteousness is the key word in verse 17, for there can be no true peace without a right relationship with God (Rom. 5:1; James 3:13–17). When sinners trust Christ and receive the gift of righteousness, then they can have peace in their hearts and peace with one another.