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Isaiah 32:1 [study!]

American Standard Version (ASV 1901) [2]
— Behold, a king shall reign in righteousness, and princes shall rule in justice.
King James Version (KJV 1769)
— Behold, a king shall reign in righteousness, and princes shall rule in judgment.
New American Standard Bible (NASB ©1995)
— Behold, a king will reign righteously And princes will rule justly.
Webster's Revision of the KJB (WEB 1833)
— Behold, a king shall reign in righteousness, and princes shall rule in judgment.
Darby's Translation (DBY 1890)
— Behold, a king shall reign in righteousness, and princes shall rule in judgment.
Rotherham's Emphasized Bible (EBR 1902)
— Lo! in righteousness, shall reign, a king, Yea, even princes, with equity, shall bear rule.
Young's Literal Translation (YLT 1898)
— Lo, for righteousness doth a king reign, As to princes, for judgment they rule.
Douay-Rheims Challoner Revision (DR 1750)
— Behold a king shall reign in justice, and princes shall rule in judgment.
Original King James Bible (AV 1611) [2]
— Behold, a King shal reigne in righteousnes, and princes shal rule in iudgement.
Brenton Greek Septuagint (LXX, Restored Names)
— For, behold, a righteous king shall reign, and princes shall govern with judgement.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Behold, a king shall reign in righteousness, and princes shall rule in judgment.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Behold, x2005
(2005) Complement
הֵן
hen
{hane}
A primitive particle; lo! also (as expressing surprise) if.
a king 4428
{4428} Prime
מֶּלֶךְ
melek
{meh'-lek}
From H4427; a king.
shall reign 4427
{4427} Prime
מָלַךְ
malak
{maw-lak'}
A primitive root; to reign; inceptively to ascend the throne; causatively to induct into royalty; hence (by implication) to take counsel.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
in righteousness, 6664
{6664} Prime
צֶדֶק
tsedeq
{tseh'-dek}
From H6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity.
and princes 8269
{8269} Prime
שַׂר
sar
{sar}
From H8323; a head person (of any rank or class).
shall rule 8323
{8323} Prime
שָׂרַר
sarar
{saw-rar'}
A primitive root; to have (transitively exercise; reflexively get) dominion.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
in judgment. 4941
{4941} Prime
מִשְׁפָּט
mishpat
{mish-pawt'}
From H8199; properly a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (particularly) divine law, individual or collectively), including the act, the place, the suit, the crime, and the penalty; abstractly justice, including a particular right, or privilege (statutory or customary), or even a style.
Jamieson-Fausset-Brown Commentary

Isaiah 32:1

_ _ Isaiah 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 (Isaiah 32:1-8). The period of wrath before that happy state (Isaiah 32:9-14). The assurance of the final prosperity of the Church is repeated (Isaiah 32:15-20).

_ _ 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 (Hosea 3:5; Zechariah 9:9; see on Isaiah 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 (Ezekiel 21:27; Daniel 7:13, Daniel 7:14).

_ _ princes — subordinate; referring to all in authority under Christ in the coming kingdom on earth, for example, the apostles, etc. (Luke 22:30; 1 Corinthians 6:2; 2 Timothy 2:12; Revelation 2:26, Revelation 2:27; Revelation 3:21).

Matthew Henry's Commentary

Isaiah 32:1-8

_ _ We have here the description of a flourishing kingdom. “Blessed art thou, O land! when it is thus with thee, when kings, princes, and people, are in their places such as they should be.” It may be taken as a directory both to magistrates and subjects, what both ought to do, or as a panegyric to Hezekiah, who ruled well and saw something of the happy effects of his good government, and it was designed to make the people sensible how happy they were under his administration and how careful they should be to improve the advantages of it, and withal to direct them to look for the kingdom of Christ, and the times of reformation which that kingdom should introduce. It is here promised and prescribed, for the comfort of the church,

_ _ I. That magistrates should do their duty in their places, and the powers answer the great ends for which they were ordained of God, Isaiah 32:1, Isaiah 32:2. 1. There shall be a king and princes that shall reign and rule; for it cannot go well when there is no king in Israel. The princes must have a king, a monarch over them as supreme, in whom they may unite; and the king must have princes under him as officers, by whom he may act, 1 Peter 2:13, 1 Peter 2:14. They both shall know their place and fill it up. The king shall reign, and yet, without any diminution to his just prerogative, the princes shall rule in a lower sphere, and all for the public good. 2. They shall use their power according to law, and not against it. They shall reign in righteousness and in judgment, with wisdom and equity, protecting the good and punishing the bad; and those kings and princes Christ owns as reigning by him who decree justice, Proverbs 8:15. Such a King, such a Prince, Christ himself is; he reigns by rule, and in righteousness will he judge the world, Isaiah 9:7; Isaiah 11:4. 3. Thus they shall be great blessings to the people (Isaiah 32:2): A man, that man, that king that reigns in righteousness, shall be as a hiding-place. When princes are as they should be people are as they would be. (1.) They are sheltered and protected from many mischiefs. This good magistrate is a covert to the subject from the tempest of injury and violence; he defends the poor and fatherless, that they be not made a prey of by the mighty. Whither should oppressed innocency flee, when blasted by reproach or borne down by violence, but to the magistrate as its hiding-place? To him it appeals, and by him it is righted. (2.) They are refreshed and comforted with many blessings. This good magistrate gives such countenance to those that are poor and in distress, and such encouragement to every thing that is praiseworthy, that he is as rivers of water in a dry place, cooling and cherishing the earth and making it fruitful, and as the shadow of a great rock, under which a poor traveller may shelter himself from the scorching heat of the sun in a weary land. It is a great reviving to a good man, who makes conscience of doing his duty, in the midst of contempt and contradiction, at length to be backed, and favoured, and smiled upon in it by a good magistrate. All this, and much more, the man Christ Jesus is to all the willing faithful subjects of his kingdom. When the greatest evils befal us, not only the wind, but the tempest, when storms of guilt and wrath beset us and beat upon us, they drive us to Christ, and in him we are not only safe, but satisfied that we are so; in him we find rivers of water for those that hunger and thirst after righteousness, all the refreshment and comfort that a needy soul can desire, and the shadow, not of a tree, which sun or rain may beat through, but of a rock, of a great rock, which reaches a great way for the shelter of the traveller. Some observe here that as the covert, and the hiding-place, and the rock, do themselves receive the battering of the wind and storm, to save those from it that take shelter in them, so Christ bore the storm himself to keep it off from us.

_ _ II. That subjects should do their duty in their places.

_ _ 1. They shall be willing to be taught, and to understand things aright. They shall lay aside their prejudices against their rulers and teachers, and submit to the light and power of truth, Isaiah 32:3. When this blessed work of reformation is set on foot, and men do their parts towards it, God will not be wanting to do his: Then the eyes of those that see, of the prophets, the seers, shall not be dim; but God will bless them with visions, to be by them communicated to the people; and those that read the word written shall no longer have a veil upon their hearts, but shall see things clearly. Then the ears of those that hear the word preached shall hearken diligently and readily receive what they hear, and not be so dull of hearing as they have been. This shall be done by the grace of God, especially gospel-grace; for the hearing ear, and the seeing eyes, the Lord has made, has new-made, even both of them.

_ _ 2. There shall be a wonderful change wrought in them by that which is taught them, Isaiah 32:4. (1.) They shall have a clear head, and be able to discern things that differ, and distinguish concerning them. The heart of those that were hasty and rash, and could not take time to digest and consider things, shall now be cured of their precipitation, and shall understand knowledge; for the Spirit of God will open their understanding. This blessed work Christ wrought in his disciples after his resurrection (Luke 24:45), as a specimen of what he would do for all his people, in giving them an understanding, 1 John 5:20. The pious designs of good princes are likely to take effect when their subjects allow themselves liberty to consider, and to think, so freely as to take things right. (2.) They shall have a ready utterance: The tongue of the stammerers, that used to blunder whenever they spoke of the things of God, shall now be ready to speak plainly, as those that understand what they speak of, that believe, and therefore speak. There shall be a great increase of such clear, distinct, and methodical knowledge in the things of God, that those from whom one would not have expected it shall speak intelligently of these things, very much to the honour of God and the edification of others. Their hearts being full of this good matter, their tongues shall be as the pen of a ready writer, Psalms 45:1.

_ _ 3. The differences between good and evil, virtue and vice, shall be kept up, and no more confounded by those who put darkness for light and light for darkness (Isaiah 32:5): The vile shall no more be called liberal.

_ _ (1.) Bad men shall no more be preferred by the prince. When a king reigns in justice he will not put those in places of honour and power that are ill-natured, and of base and sordid spirits, and care not what injury or mischief they do so they may but compass their own ends. Such as vile persons (as Antiochus is called, Daniel 11:21); when they are advanced they are called liberal and bountiful; they are called benefactors (Luke 22:25): but it shall not always be thus; when the world grows wiser men shall be preferred according to their merit, and honour (which was never thought seemly for a fool, Proverbs 26:1) shall no longer be thrown away upon such.

_ _ (2.) Bad men shall be no more had in reputation among the people, nor vice disguised with the colours of virtue. It shall no more be said to Nabal, Thou art Nadib (so the words are); such a covetous muck-worm as Nabal was, a fool but for his money, shall not be complimented with the title of a gentleman or a prince; nor shall they call a churl, that minds none but himself, does no good with what he has, but is an unprofitable burden of the earth, My lord; or, rather, they shall not say of him, He is rich; for so the word signifies. Those only are to be reckoned rich that are rich in good works; not those that have abundance, but those that use it well. In short, it is well with a people when men are generally valued by their virtue, and usefulness, and beneficence to mankind, and not by their wealth or titles of honour. Whether this was fulfilled in the reign of Hezekiah, and how far it refers to the kingdom of Christ (in which we are sure men are judged of by what they are, not by what they have, nor is any man's character mistaken), we will not say; but it prescribes an excellent rule both to prince and people, to respect men according to their personal merit. To enforce this rule, here is a description both of the vile person and of the liberal; and by it we shall see such a vast difference between them that we must quite forget ourselves if we pay that respect to the vile person and the churl which is due only to the liberal.

_ _ [1.] A vile person and a churl will do mischief, and the more if he be preferred and have power in his hand; his honours will make him worse and not better, Isaiah 32:6, Isaiah 32:7. See the character of these base ill-conditioned men. First, They are always plotting some unjust thing or other, designing ill either to particular persons or to the public, and contriving how to bring it about; and so many silly piques they have to gratify, and mean revenges, that there appears not in them the least spark of generosity. Their hearts will be still working some iniquity or other. Observe, There is the work of the heart, as well as the work of the hands. As thoughts are words to God, so designs are works in his account. See what pains sinners take in sin. They labour at it; their hearts are intent upon it, and with a great deal of art and application they work iniquity. They devise wicked devices with all the subtlety of the old serpent and a great deal of deliberation, which makes the sin exceedingly sinful; and the more there is of plot and management in a sin the more there is of Satan in it. Secondly, They carry on their plots by trick and dissimulation. When they are meditating iniquity, they practise hypocrisy, feign themselves just men, Luke 20:20. The most abominable mischiefs shall be disguised with the most plausible pretences of devotion to God, regard to man, and concern for some common good. Those are the vilest of men that intend the worst mischiefs when they speak fair. Thirdly, They speak villainy. When they are in a passion you will see what they are by the base ill language they give to those about them, which no way becomes men of rank and honour; or, in giving verdict or judgment, they villainously put false colours upon things, to pervert justice. Fourthly, They affront God, who is a righteous God and loves righteousness: They utter error against the Lord, and therein they practise profaneness; for so the word which we translate hypocrisy signifies. They give an unjust sentence, and then profanely make use of the name of God for the ratification of it; as if, because the judgment is God's (Deuteronomy 1:17), therefore their false and unjust judgment was his. This is uttering error against the Lord, under pretence of uttering truth and justice for him; and nothing can be more impudently done against God than to use his name to patronise wickedness. Fifthly, They abuse mankind, those particularly whom they are bound to protect and relieve. 1. Instead of supplying the wants of the poor, they impoverish them, they make empty the souls of the hungry; either taking away the food they have, or, which is almost equivalent, denying the supply which they want and which they have to give. And they cause the drink of the thirsty to fail; they cut off the relief they used to have, though they need it as much as ever. Those are vile persons indeed that rob the spital. 2. Instead of righting the poor, when they appeal to their judgment, they contrive to destroy the poor, to ruin them in their courts of judicature with lying words in favour of the rich, to whom they are plainly partial; yea, though the needy speak right, though the evidence be ever so full for them to make out the equity of their cause, it is the bribe that governs them, not the right. Sixthly, These churls and vile persons have always had instruments about them, that are ready to serve their villainous purposes: All their servants are wicked. There is no design so palpably unjust but there may be found those that would be employed as tools to put it in execution. The instruments of the churl are evil, and one cannot expect otherwise; but this is our comfort, that they can do no more mischief than God permits them.

_ _ [2.] One that is truly liberal, and deserves the honour of being called so, makes it his business to do good to every body according as his sphere is, Isaiah 32:8. Observe, First, The care he takes, and the contrivances he has, to do good. He devises liberal things. As much as the churl or niggard projects how to save and lay up what he has for himself only, so much the good charitable man projects how to use and lay out what he has in the best manner for the good of others. Charity must be directed by wisdom, and liberal things done prudently and with device, that the good intention of them may be answered, that it may not be charity misplaced. The liberal man, when he has done all the liberal things that are in his own power, devises liberal things for others to do according to their power, and puts them upon doing them. Secondly, the comfort he takes, and the advantage he has, in doing good: By liberal things he shall stand, or be established. The providence of God will reward him for his liberality with a settled prosperity and an established reputation. The grace of God will give him abundance of satisfaction and confirmed peace in his own bosom. What disquiets others shall not disturb him; his heart is fixed. This is the recompence of charity, Psalms 112:5, Psalms 112:6. Some read it, The prince, or honourable man, will take honourable courses; and by such honourable or ingenuous courses he shall stand or be established. It is well with a land when the honourable of it are indeed men of honour and scorn to do a base thing, when its king is thus the son of nobles.

John Wesley's Explanatory Notes

Isaiah 32:1

Behold — This seems to be a distinct prophecy from the former, and delivered before that which is related in the former chapters. The prophecies are not always set down in that order, in which the prophets delivered them. The foregoing prophecy was delivered, not in the time of Ahaz for he sent to the Assyrian, not the Egyptian, for help; it was Hezekiah, who rebelled against the king of Assyria, and was too prone to trust upon the staff of Egypt. But this seems to have been delivered in the time of Ahaz. A king — Hezekiah, a type of Christ, and Christ typified by him.

Geneva Bible Translation Notes

Isaiah 32:1

Behold, (a) a king shall reign in righteousness, and princes shall (b) rule in judgment.

(a) This prophecy is of Hezekiah, who was a figure of Christ, and therefore it should chiefly be referred to him.

(b) By judgment and justice is meant an upright government, both in policy and religion.

Cross-Reference Topical ResearchStrong's Concordance
king:

Isaiah 9:6-7 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. ... Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
Isaiah 40:1-5 Comfort ye, comfort ye my people, saith your God. ... And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken [it].
2 Samuel 23:3 The God of Israel said, the Rock of Israel spake to me, He that ruleth over men [must be] just, ruling in the fear of God.
2 Chronicles 31:20-21 And thus did Hezekiah throughout all Judah, and wrought [that which was] good and right and truth before the LORD his God. ... And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did [it] with all his heart, and prospered.
Psalms 45:1 [[To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.]] My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer.
Psalms 45:6-7 Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre. ... Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Psalms 72:1-2 [[[A Psalm] for Solomon.]] Give the king thy judgments, O God, and thy righteousness unto the king's son. ... He shall judge thy people with righteousness, and thy poor with judgment.
Psalms 99:4 The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.
Jeremiah 23:5-6 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. ... In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
Jeremiah 33:15 In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.
Hosea 3:5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.
Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
Romans 5:21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
Hebrews 1:8-9 But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. ... Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows.
Revelation 19:11 And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.

princes:

Isaiah 28:6 And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate.
Revelation 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.
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Chain-Reference Bible Search

2S 23:3. 2Ch 31:20. Ps 45:1, 6; 72:1; 99:4. Is 9:6; 28:6; 40:1. Jr 23:5; 33:15. Ho 3:5. Zc 9:9. Ro 5:21. He 1:8. Rv 17:14; 19:11.

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