Verse-by-Verse Bible Commentary
Isaiah 32:12

Clarke's Commentary

Verse Isaiah 32:12. They shall lament - for the pleasant fields - "Mourn ye for the pleasant field"] The Septuagint, Syriac, and Vulgate read ספדו siphdu, mourn ye, imperative; twelve MSS., (five ancient,) two editions, the Septuagint, Aquila, Symmachus, Theodotion, Syriac, and Vulgate, all read שדה sadeh, a field; not שדי shedey, breasts.

Bridgeway Bible Commentary

A kingdom of righteousness (32:1-20)

Looking beyond the victory over the Assyrians, Isaiah sees the day when the people of God are under the rule of an ideal government. At the head of this government is a king whose chief officials share his characteristics of integrity, justice and mercy. Together they give their people protection and contentment (32:1-2).
In such a kingdom the people as a whole reflect in their lives the qualities of their rulers. They have a desire to know more of God and his ways and to live lives of greater usefulness to others (3-4). If people speak foolishly, act selfishly, or plot cunningly how to exploit the disadvantaged, they will find that in such a society they are shown up to be what they really are (5-7). In the same way the upright will be recognized for what they are, and honoured accordingly (8).
Returning to the Jerusalem of his own time, Isaiah announces that the upper class women who live luxuriously will suddenly find themselves poor. The vineyards that provide them with a constant supply of wine will be destroyed, and the city where they find their pleasure will be smashed to ruins (9-14).
Only after the removal of all these evils does the ideal age begin. This age is characterized by justice and righteousness, because the people have God’s Spirit poured out upon them (15-16). The result is peace, safety, joy, freedom and prosperity such as people have never known before (17-20).

Coffman's Commentaries on the Bible

“Rise up, ye women that are at ease, and hear my voice; ye careless daughters, give ear unto my speech. For days beyond a year shall ye be troubled, ye careless women; for the vintage shall fail, the ingathering shall not come. Tremble, ye women that are at ease; be troubled, ye careless ones; strip you, and make you bare, and gird sackcloth upon your loins. They shall smite upon the breasts for the pleasant fields, for the fruitful vine. Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city. For the palace shall be forsaken; the populous city shall be deserted; the hill and the watch-tower shall be for dens forever, a joy of wild asses, a pasture of flocks; until the Spirit be poured out upon us from on high, and the wilderness become a fruitful field, and the fruitful field be esteemed as a forest.”

At first, these lines seem to have no connection with the preceding and subsequent paragraphs; but as Rawlinson noted, “They furnish a link between the two portions of the chapter, making it probable that they were delivered upon the same occasion.”The Pulpit Commentary, Vol. 10a, p. 523. He also accepted the speculation of Cheyne that, this prophecy was uttered at a public festival, and that, “A group of women, gathered, we may suppose, at a little distance from the rest and testifying their indifference (perhaps by frivolity), received this address from Isaiah.”T. K. Cheyne’s Commentary, p. 186. The warning was indeed shocking. In about a year, disaster would come upon Jerusalem, this fixing the approximate date of the prophecy as just prior to the destruction of Sennacherib’s army in 701 B.C.

“The beating of their breasts” because of the failure of the vintage and the harvest, is similar to what is related of the priestesses of Nineveh during the fall of that wicked city: “She is uncovered, she is carried away; and her handmaids moan as with the voice of doves, beating upon their breasts” (Nahum 2:7).

Although Jerusalem was not destroyed by Sennacherib, all of the suburban cities were indeed captured and plundered; and the fields and vineyards were devastated indeed. Besides that, an even greater disaster loomed starkly ahead, which would be executed in the Babylonian destruction and captivity of the people. Thus the warning to these women who were so indifferent to God’s Word was one that was well deserved and should have been heeded.

“Yet, the desolation shall not be permanent.”Peake’s Commentary Series, p. 458. It will last only “until God’s Spirit is poured out upon the people from on high” (Isaiah 32:15); therefore, we must understand a limitation on the words “forever” in Isaiah 32:14. It is good to keep in mind that “forever” in the Hebrew Bible never means “for all eternity.”

The mention of God’s Spirit here is very significant and shows that the theme of the whole chapter continues to be the Messianic Age, to which the prophecy returned after Isaiah’s rebuke of the careless women. The second chapter of Joel which was quoted by the apostle Peter on the day of Pentecost identifies the coming of God’s Spirit upon men as a mark of the New Covenant.

We now know, of course, that God’s Spirit came on Pentecost and that the wonderful blessings promised by Isaiah here would be delivered by the preaching of the gospel of Christ; but, we may not suppose for a moment that Isaiah fully understood “when” such blessings would occur; and, it may even be admitted that the prophet might have “thought,” either that a repentant Hezekiah might be that righteous king, or that soon after Sennacherib’s army was destroyed, the Messiah would indeed come, etc. There is no greater error, however, than trying to interpret the Bible by what men “suppose” the prophet who gave the message might have “thought.” It is totally irrelevant what Isaiah may have thought. God is the speaker in his prophecy, not Isaiah.

Barnes' Notes on the Whole Bible

They shall lament for the teats - Interpreters have been not a little perplexed by this expression. Lowth supposes it is to be taken in connection with the previous verse, and that it denotes that sackcloth was to be girded upon the breast as well as upon the loins. Others have supposed that it denotes to ‘smite upon the breasts,’ as a token of grief; others, that the word ‘breast’ here denotes children by a synecdoche, as having been nourished by the breast, and that the women here were called to mourn over their children. But it is evident, I think, that the word breasts here is used to denote that which nourishes or sustains life, and is synonymous with fruitful fields. It is so used in Homer (Iliad, ix. 141), where οίθαρ ἀρούρης oithar arourēs denotes fertility of land. And here the sense doubtless is, that they would mourn over the fields which once contributed to sustain life, but which were now desolate. In regard to the grammatical difficulties of the place, Rosenmuller and Gesenius may be consulted.

The pleasant fields - Margin, as in Hebrew, ‘Fields of desire.’

Calvin's Commentary on the Bible

12.Mourning over the breasts. This verse is explained in various ways. Some understand it to mean simply, that there will be so great a scarcity of provisions, that women will lose their milk, and thus the children will “mourn over dry breasts;” which we see sometimes happen, when a very great scarcity of provisions occasions leanness. But the more generally received and more appropriate interpretation is, to view the word “breasts” as figuratively denoting fields and vineyards, as the Prophet himself declares; for they are justly compared to the breasts of mothers, because, by deriving nourishment from them, we suck the milk or blood of the earth. He therefore means that there will be a want of food and nourishment, because the Lord will curse the earth, so that it shall yield no fruits. Thus shall men sigh over that scarcity, as if over their mother’s “breasts,” from which they formerly received delicious nourishment. This appears to me to be a more natural meaning, and to agree best with the context; for it serves to explain what afterwards follows, about “rich fields and the fruitful vine.” ⁽³⁴⁰⁾

(340) Bogus footnote

Smith's Bible Commentary

Chapter 32

Now as we get into chapter 32 Isaiah jumps over a couple of millennia at least, as he looks forward. As God is going to come down and as a crouching lion roaring and so forth, over her prey, in verse Isaiah 32:4 going back to chapter 31. As the Lord of hosts shall come down to fight for mount Zion, and for the hill thereof, He is likened unto a lion, a young lion that is roaring on his prey.

When you turn to the book of Revelation and you read there of the return of Jesus Christ, it declares in Revelation 10:3 ,"And He cried with a loud voice, as when a lion roars: and when he has cried, the seven thunders uttered their voices." So Christ in His returning is going to let forth a great cry like a lion that is roaring. Now here, of course, it declares it in Isaiah 31:4 . Also in Jeremiah 25:30 . Also in Joel, and in many places of the Old Testament is referring to the day that the Lord has come roaring as the lion.

And so He has come.

Behold, a King shall reign in righteousness, and princes will rule in judgment. And a man shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly ( Isaiah 32:1-4 ).

There's going to be a restoration when the King comes and reigns. No more will people be stuttering, stammer. Will speak plainly. And at this time,

The vile person shall be no more called liberal ( Isaiah 32:5 ),

I think that that's a very interesting verse, because we hear of liberals today, and for the most part, especially a theological liberal is an extremely vile person. But yet, they sort of hide behind the term of, "Well, I'm a liberal." And they use that as a covering for their vileness. And in that day, "the vile person will no more be called liberal."

nor the churl said to be bountiful ( Isaiah 32:5 ).

A rude kind of a bullish person.

For the vile person will speak villany, and his heart will work iniquity, to practice hypocrisy, and to utter error against the LORD ( Isaiah 32:6 ),

Now what an apt description this is of the liberals. Their hearts are seeking to work iniquity and to practice hypocrisy. And what tremendous hypocrisy there is. As in theology, the liberals are always redefining terms so that you don't know what they're talking about. And you have to ask them, "But what do you mean by born again?" Because they've even picked up the term born again. They use the terms charisma, and they use all kinds of terms and you listen to them talk and you say, "My, he's right on! He was talking about Christ." Yes, but what does he mean when he says Christ? Does he mean an anointing that, you know, the Christ in me and the Christ in you? What does he mean when he says born again? And they've redefined these terms so that they can use the terms and you listen to them talk and you think, "My, he's talking about being born again! Isn't that wonderful?" But if you get a definition of their terminology, you'll find what they mean by being born again is entirely different from what we understand what it is to be born again by the Spirit of God into a new spiritual life.

So the hypocrisy by changing the definition of words so that they can give forth their villainy, really, but you don't understand what they're saying because you don't have the glossary that they are using. But, "they seek to utter error against the Lord."

to make empty the soul of the hungry; and will cause the drink of the thirsty to fail ( Isaiah 32:6 ).

The thing about the liberal church and the liberal theologians is that they do not satisfy a person's real hunger for God. And people can go to church all their lives in these liberal churches and never really be satisfied. Their hunger for God's Word and God's truth never satisfied; their thirst for God never filled. Because the liberal theologians have absolutely nothing to offer of a true experience and relationship with God. Now they're extremely clever in their argumentation. In the presenting of their point. But their purpose is to become involved more politically and the presentation of the social gospel and the emphasis upon the social gospel. And to listen to them it sounds so good. It sounds so right. And here Isaiah is speaking of the day when the King comes and these liberals will be called what they really are.

The instruments also of the churl are evil: he devises wicked devices to destroy the poor with lying words, even when the needy speaketh right. But the liberal deviseth liberal things; and by liberal things shall he stand. Rise up ( Isaiah 32:7-9 ),

Now beginning with verse Isaiah 32:9 he turns now the attention and the thought to the women at this particular time in Jerusalem. And let me say that women are usually the true barometer of the moral state of a nation. Women are the ones who usually set the moral standards. And when the women become corrupted in their moral standards, there's nothing left. And so the prophet speaks out again as he did in an earlier chapter against the women in Jerusalem.

Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come. Tremble, ye women that are at ease; be troubled, ye careless ones: strip yourselves, make bare, and put on sackcloth on your loins ( Isaiah 32:9-11 ).

In other words, the time has come really not to just be looking for pleasure and ease but to really be seeking God and turning to God. Sackcloth was a garment of mourning and begin to mourn over the condition of the nation, the condition of the country. I think that the message of Isaiah to the women of that day is extremely important to the women of our day. For defiled womanhood means a defiled nation.

They shall lament ( Isaiah 32:12 )

And he speaks of the lamentation, and it brings to mind what Jesus said will take place during the Great Tribulation period when the time has come for those to flee from Jerusalem to the wilderness place. "Woe unto them," He said, "who in those days are nursing a child or who are pregnant." Woe unto them because it will be hard to flee from Jerusalem in a hurry to get away from the man of sin, the son of perdition who will be coming to defile the temple and to blaspheme God. So the women lamenting.

The land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city: because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks; Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest ( Isaiah 32:13-15 ).

Until God begins His work of restoration. Now it is interesting how that the land of Israel did remain for centuries wasted, desolate, wild. And how that under this modern Zionist movement and the establishing of the nation Israel the wilderness is being turned into a fruitful garden. The valleys of Sharon which were marshlands, the valley of Megiddo which was marshland has been drained and now cultivated and tremendous agricultural development there. And so he speaks of the desolation of the land which did take place, "until the Spirit be poured upon us from on high."

"In the last days," the Lord said, "I'm going to pour out my Spirit upon all flesh" ( Joel 2:28 ). Joel prophesied that. And God is getting ready for this final outpouring. "The wilderness will be a fruitful field, a fruitful field be counted for a forest."

Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. And the work of righteousness ( Isaiah 32:16-17 )

I love this verse.

The work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever ( Isaiah 32:17 ).

What a beautiful verse. "The work of righteousness is peace; the effect of right living is just quietness and assurance for ever." I've done the right thing. I just rest in it. The quietness and the assurance. I've done the right thing. How beautiful it is.

And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places; When it shall hail, coming down on the forest; and the city shall be low in a low place. Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass ( Isaiah 32:18-20 ). "

Dr. Constable's Expository Notes

An appeal to Judah’s women to repent 32:9-18

Isaiah had appealed to the sons of Israel to return to the Lord (Isaiah 31:6), and now he appealed to the women of Israel to rise up in repentance (Isaiah 32:9; cf. Isaiah 3:16-26). Appeal to both sexes stresses the importance of everyone repenting. As in his appeal to the men, the prophet also announced an immediate threat and a more distant disaster.

Dr. Constable's Expository Notes

These women needed to prepare for captivity and to mourn at the prospect of an enemy invasion and its consequences.

Gill's Exposition of the Whole Bible

They shall lament for the teats,.... Either of the beasts of the field, that should be dried up, and give no milk, through the great drought that should be upon the land; or through the waste of the herbage by the enemy; or else of the women, their breasts and paps, which should afford no milk for their infants, through the famine that should press them sore, which would occasion great lamentation, both in mothers and children; though some think are to be understood of the fields, and are explained by them in the next clause; the fruitful earth being compared to a woman, its fields are like breasts or paps, which yield food and nourishment, but now should not afford any, and therefore there would be cause of lamentation. Jarchi interprets it, "they shall beat upon their breasts" m a gesture used in lamentation to express exceeding great grief and sorrow, Luke 18:13 some, because the word rendered "lament" is of the masculine gender, and so not applicable to women, render the words in connection with the preceding verse Isaiah 32:11 thus,

"gird sackcloth on your loins, and on your mourning breasts'' n;

though they may be interpreted indefinitely, "there shall be lamentation for the teats", among all sorts of people, men, women, and children:

for the pleasant fields, for the fruitful vine; as the fields are when covered with corn and grass, and the vines with clusters of grapes, but now should not be, either through drought, or by being foraged and trampled on by the enemy.

m So it is explained in T. Bab. Moed Katon, fol. 27. 2. n So Castalio.

Henry's Complete Commentary on the Bible

      9 Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech.   10 Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come.   11 Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins.   12 They shall lament for the teats, for the pleasant fields, for the fruitful vine.   13 Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city:   14 Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks;   15 Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.   16 Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field.   17 And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.   18 And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places;   19 When it shall hail, coming down on the forest; and the city shall be low in a low place.   20 Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass.

      In these verses we have God rising up to judgment against the vile persons, to punish them for their villainy; but at length returning in mercy to the liberal, to reward them for their liberality.

      I. When there was so great a corruption of manners, and so much provocation given to the holy God, bad times might well be expected, and here is a warning given of such times coming. The alarm is sounded to the women that were at ease (Isaiah 32:9; Isaiah 32:9) and the careless daughters, to feed whose pride, vanity, and luxury, their husbands and fathers were tempted to starve the poor. Let them hear what the prophet has to say to them in God's name: "Rise up, and hear with reverence and attention."

      1. Let them know that God was about to bring wasting desolating judgments upon the land in which they lived in pleasure and were wanton. This seems to refer primarily to the desolations made by Sennacherib's army when he seized all the fenced cities of Judah: but then those words, many days and years, must be rendered (as the margin reads them) days above a year, that is, something above a year shall this havock be in the making: so long it was from the first entrance of that army into the land of Judah to the overthrow of it. But it is applicable to the wretched disappointment which those will certainly meet with, first or last, that set their hearts upon the world and place their happiness in it: You shall be troubled, you careless women. It will not secure us from trouble to cast away care when we are at ease; nay, to those who affect to live carelessly even little troubles will be great vexations and press hard upon them. They were careless and at ease because they had money enough and mirth enough; but the prophet here tells them, (1.) That the country whence they had their tents and dainties should shortly be laid waste: "The vintage shall fail; and then what will you do for wine to make merry with? The gathering of fruit shall not come, for there shall be none to be gathered, and you will find the want of them, Isaiah 32:10; Isaiah 32:10. You will want the teats, the good milk from the cows, the pleasant fields and their productions:" the useful fields that are serviceable to human life are the pleasant ones. "You will want the fruitful vine, and the grapes it used to yield you." The abuse of plenty is justly punished with scarcity; and those deserve to be deprived of the supports of life who make them the food and fuel of lust and prepare them for Baal. (2.) That the cities too, the cities of Judah, where they lived at ease, spent their rents, and made themselves merry with their dainties, should be laid waste (Isaiah 32:13; Isaiah 32:14): Briers and thorns, the fruits of sin and the curse, shall come up, not only upon the land of my people, which shall lie uncultivated, but upon all the houses of joy--the play-houses, the gaming-houses, the taverns--in the joyous cities. When a foreign army was ravaging the country the houses of joy, no doubt, became houses of mourning; then the palaces, or noblemen's houses, were forsaken by their owners, who perhaps fled to Egypt for refuge; the multitude of the city were left by their leaders to shift for themselves. Then the stately houses shall be for dens for ever, which had been as forts and towers for strength and magnificence. They shall be abandoned; the owners shall never return to them; every body shall look upon them to be like Jericho, an anathema; so that, even when peace returns, they shall not be rebuilt, but shall be thrown to the waste: A joy of wild asses and a pasture of flocks. Thus is many a house brought to ruin by sin. Jam seges est ubi Troja fuit--Corn grows on the site of Troy.

      2. In the foresight of this let them tremble and be troubled, strip themselves, and gird sackcloth upon their loins,Isaiah 32:11; Isaiah 32:11. This intimates not only that when the calamity comes they shall thus be made to tremble and be forced to strip themselves, that then God's judgments would strip them and make them bare, but, (1.) That the best prevention of the trouble would be to repent and humble themselves for their sin, and lie in the dust before God in true remorse and godly sorrow, which would be the lengthening out of their tranquillity. This is meeting God in the way of his judgments, and saving a correction by correcting our own mistakes. Those only shall break that will not bend. (2.) That the best preparation for the trouble would be to deny themselves and live a life of mortification, and to sit loose to all the delights of sense. Those that have already by a holy contempt of this world stripped themselves can easily bear to be stripped when trouble and death come.

      II. While there was still a remnant that kept their integrity they had reason to hope for good times at length and such times the prophet here gives them a pleasant prospect of. Such times they saw in the latter end of the reign of Hezekiah; but the prophecy may well be supposed to look further, to the days of the Messiah, who is King of righteousness and King of peace, and to whom all the prophets bear witness. Now observe,

      1. How those blessed times shall be introduced-by the pouring out of the Spirit from on high (Isaiah 32:15; Isaiah 32:15), which speaks not only of the good-will of God towards us, but the good work of God in us; for then, and not till then, there will be good times, when God by his grace gives men good hearts; and therefore God's giving his Holy Spirit to those that ask him is in effect his giving them all good things, as appears by comparing Luke 11:13; Matthew 7:11. This is the great thing that God's people comfort themselves with the hopes of, that the Spirit shall be poured out upon them, that there shall be a more plentiful effusion of the Spirit of grace than formerly, according as the necessity of the church, in its desolate estate, calls for. This comes from on high, and therefore they look up to their Father in heaven for it. When God designs favours for his church he pours out his Spirit, both to prepare his people to receive his favours and to qualify and give success to those whom he designs to employ as instruments of his favour; for their endeavours to repair the desolations of the church are all fruitless until the Spirit be poured out upon them and then the work is done suddenly. The kingdom of the Messiah was brought in, and set up, by the pouring out of the Spirit (Acts 2:1-13), and so it is still kept up, and will be to the end.

      2. What a wonderfully happy change shall then be made. That which was a wilderness, dry and barren, shall become a fruitful field, and that which we now reckon a fruitful field, in comparison with what it shall be then, shall be counted for a forest. Then shall the earth yield her increase. It is promised that in the days of the Messiah the fruit of the earth shall shake like Lebanon,Psalms 72:16. Some apply this to the admission of the Gentiles into the gospel church (which made the wilderness a fruitful field), and the rejection and exclusion of the Jews, which made that a forest which had been a fruitful field. On the Gentiles was poured out a spirit of life, but on the Jews a spirit of slumber. See what is the evidence and effect of the pouring out of the Spirit upon any soul; it is thereby made fruitful, and has its fruit unto holiness. Three things go to make these times happy:--

      (1.) Judgment and righteousness, Isaiah 32:16; Isaiah 32:16. When the Spirit is poured out upon a land, then judgment shall dwell in the wilderness and turn it into a fruitful field, and righteousness shall remain in the fruitful field and make it yet more fruitful. Ministers shall expound the law and magistrates execute it, and both so judiciously and faithfully that by both the bad shall be made good and the good made better. Among all sorts of people, the poor and low and unlearned, that are neglected as the wilderness, and the rich and great and learned, that are valued as the fruitful field, there shall be right thoughts of things, good principles commanding, and conscience made of good and evil, sin and duty. Or in all parts of the land, both champaign and enclosed, country and city, the ruder parts and those that are more cultivated and refined, justice shall be duly administered. The law of Christ introduces a judgment or rule by which we must be governed, and the gospel of Christ a righteousness by which we must be saved; and, wherever the Spirit is poured out, both these dwell and remain as an everlasting righteousness.

      (2.) Peace and quietness, Isaiah 32:17; Isaiah 32:18. The peace here promised is of two kinds:--

      [1.] Inward peace, Isaiah 32:17; Isaiah 32:17. This follows upon the indwelling of righteousness, Isaiah 32:16; Isaiah 32:16. Those in whom that work is wrought shall experience this blessed product of it. It is itself peace, and the effect of it is quietness and assurance for ever, that is, a holy serenity and security of mind, by which the soul enjoys itself and enjoys its God, and it is not in the power of this world to disturb it in those enjoyments. Note, Peace, and quietness, and everlasting assurance may be expected, and shall be found, in the way and work of righteousness. True satisfaction is to be had only in true religion, and there it is to be had without fail. Those are the quiet and peaceable lives that are spent in all godliness and honesty,1 Timothy 2:2. First, Even the work of righteousness shall be peace. In the doing of our duty we shall find abundance of true pleasure, a present great reward of obedience in obedience. Though the work of righteousness may be toilsome and costly, and expose us to contempt, yet it is peace, such peace as is sufficient to bear our charges. Secondly, The effect of righteousness shall be quietness and assurance, not only to the end of time, of our time, and in the end, but to the endless ages of eternity. Real holiness is real happiness now and shall be perfect happiness, that is, perfect holiness, for ever.

      [2.] Outward peace, Isaiah 32:18; Isaiah 32:18. It is a great mercy when those who by the grace of God have quiet and peaceable spirits are by the providence of God made to dwell in quiet and peaceable habitations, not disturbed in their houses or solemn assemblies. When the terror of Sennacherib's invasion was over, the people, no doubt, were more sensible than ever of the mercy of a quiet habitation, not disturbed with the alarms of war. Let every family study to keep itself quiet from strifes and jars within, not two against three and three against two in the house, and then put itself under God's protection to dwell safely, and to be quiet from the fear of evil without. Jerusalem shall be a peaceable habitation; compare Isaiah 33:20; Isaiah 33:20. Even when it shall hail, and there shall be a violent battering storm coming down on the forest that lies bleak, then shall Jerusalem be a quiet resting-place, for the city shall be low in a low place, under the wind, not exposed (as those cities are that stand high) to the fury of the storm, but sheltered by the mountains that are round about Jerusalem,Psalms 125:2. The high forts and towers are brought down (Isaiah 32:14; Isaiah 32:14), but the city that lies low shall be a quiet resting-place. Those are most safe, and may dwell most at ease, that are humble, and are willing to dwell low, Isaiah 32:19; Isaiah 32:19. Those that would dwell in a peaceable habitation must be willing to dwell low, and in a low place. Some think here is an allusion to the preservation of the land of Goshen from the plague of hail, which made great destruction in the land of Egypt.

      (3.) Plenty and abundance. There shall be such good crops gathered in every where, and every year, that the husbandmen shall be commended, and though happy, who sow beside all water (Isaiah 32:20; Isaiah 32:20), who sow all the grounds that are fit for seedness, who cast their bread, or bread-corn, upon the water,Ecclesiastes 11:1. God will give the increase, but then the husbandman must be industrious, and mind his business, and sow beside all waters; and, if he do this, the corn shall come up so thick and rank that he shall turn in his cattle, even the ox and the ass, to eat the tops of it and keep it under. This is applicable, [1.] To the preaching of the word. Some think it points at the ministry of the apostles, who, as husbandmen, went forth to sow their seed (Matthew 13:3); they sowed beside all waters; they preached the gospel wherever they came. Waters signify people, and they preached to multitudes. Wherever they found men's hearts softened, and moistened, and disposed to receive the word, they cast in the good seed. And whereas, by the law of Moses, the Jews were forbidden to plough with an ox and an ass together (Deuteronomy 22:10), which intimated that Jews and Gentiles should not intermix, now that distinction shall be taken away, and both the ox and the ass, both Jews and Gentiles, shall be employed in, and enjoy the benefit of, the gospel husbandry. [2.] To works of charity. When God sends these happy times blessed are those that improve them in doing good with what they have, that sow beside all waters, that embrace all opportunities of relieving the necessitous; for in due season they shall reap.