(1) Behold, a king shall reign . . .--More accurately, the king. Isaiah 32:1-8 form a separate section, standing in the same relation to the foregoing chapter that the picture of the ideal king in Isaiah 11 does to the anti-Assyrian prophecy of Isaiah 10 "The king" is accordingly the true Anointed one of the future, not, of course without a reference to the character of Hezekiah as the partial and present embodiment of the idea. The addition of "princes" worthy of their king emphasises this reference. The words are as an echo of Proverbs 8:15-16.
Verses 1-8. - A PROPHECY OF MESSIAH'S KINGDOM. It is generally allowed that this prophecy is Messianic; but some critics insist that it is not so "in a narrow sense." They regard Isaiah as expecting Messiah's kingdom to follow immediately on the discomfiture of Sennacherib, and as looking to Hezekiah to inaugurate it. According to this view, Hezekiah, renovated in character, was to be the Messiah, and might have been so had he been "equal to the demands providentially made upon him." But he was not; and the task of establishing the kingdom fell to "another," at a later date. It is simpler to regard the prophet as looking for a greater than Hezekiah (comp. Isaiah 7:14; Isaiah 9:6), but ignorant how soon, or how late, his coming would be. Verse 1. - A king... princes. Delitzsch and Mr. Cheyne translate, "the king... the princes;" but the Hebrew gives no article. The announcement is vague, and corresponds to those of other prophets, as of Jeremiah (Jeremiah 23:5), "Behold, the days come that I will raise unto David a righteous Branch, and a king shall reign and prosper;" and of Zechariah (Zechariah 9:9), "Rejoice greatly, O daughter of Zion... behold, thy King cometh unto thee." The "princes" of the text are the minor authorities whom the king would set over his kingdom - i.e., the apostles and their successors. In righteousness... in judgment. Messiah's rule will be a rule of strict justice and right, offering the strongest contrast to that under which the Jews have been living since the time of Jehoshaphat (see Isaiah 1:15-23; Isaiah 3:1-12, etc.).
32:1-8 Christ our righteous King, and his true disciples, are evidently here intended. The consolations and graces of his Spirit are as rivers of water in this dry land; and as the overhanging rock affords refreshing shade and shelter to the weary traveller in the desert, so his power, truth, and love, yield the believer the only real protection and refreshment in the weary land through which he journeys to heaven. Christ bore the storm himself, to keep it off from us. To him let the trembling sinner flee for refuge; for he alone can protect and refresh us in every trial. See what pains sinners take in sin; they labour at it, their hearts are intent upon it, and with art they work iniquity; but this is our comfort, that they can do no more mischief than God permits. Let us seek to have our hearts more freed from selfishness. The liberal soul devises liberal things concerning God, and desires that He will grant wisdom and prudence, the comforts of his presence, the influence of his Spirit, and in due time the enjoyment of his glory.
Behold, a King shall reign in righteousness,.... Not Hezekiah, as the Jewish writers; at least only as a type, as some writers interpret it; rather Christ himself, who is "King" not only of the whole world, and of the kings of it in general, but in particular is King of saints; and who "reigns" now in and over his church and people, being set as King by his Father over his holy hill of Zion, and, being exalted at his right hand, is made and declared Lord and Christ; and where he does and will reign until all enemies are put under his feet, and ere long will reign gloriously before his ancients in Jerusalem, Isaiah 24:23 and his reign is "in righteousness"; in a righteous manner, according to the rules of justice and equity: all his laws are just; his ways and methods of administration are right; his sceptre is a sceptre of righteousness: righteousness is the girdle of his loins, and faithfulness the girdle of his reins:
and princes shall rule in judgment: the ministers of the Gospel, pastors of churches, who are set over them in the Lord, and have the rule over them; and who rule well, and in judgment, when they rule according to the word of God; when they preach the Gospel, and administer ordinances, and do all the business of Christ's house, according to the instructions, laws, and rules he has given.
(1) Behold, a king shall reign . . .--More accurately, the king. Isaiah 32:1-8 form a separate section, standing in the same relation to the foregoing chapter that the picture of the ideal king in Isaiah 11 does to the anti-Assyrian prophecy of Isaiah 10 "The king" is accordingly the true Anointed one of the future, not, of course without a reference to the character of Hezekiah as the partial and present embodiment of the idea. The addition of "princes" worthy of their king emphasises this reference. The words are as an echo of Proverbs 8:15-16.
and princes shall rule in judgment: the ministers of the Gospel, pastors of churches, who are set over them in the Lord, and have the rule over them; and who rule well, and in judgment, when they rule according to the word of God; when they preach the Gospel, and administer ordinances, and do all the business of Christ's house, according to the instructions, laws, and rules he has given.