Exegetical and Hermeneutical Commentary of Isaiah 32:20
Blessed [are] ye that sow beside all waters, that send forth [thither] the feet of the ox and the ass.
20. The prophet apostrophises the happy agricultural population of the renovated land of Israel. The sentiment may be in part due to his own delight in the avocations of the husbandman, but it has to be remembered that agricultural prosperity naturally holds a prominent place in Messianic prophecy, as the antithesis to the false refinements and military pomp of the civilisation that is to be swept away. The features of the description are, the happiness of the people, the abundance of water for the irrigation of the fields, and immunity from danger, so that “the ox and the ass” can be safely driven out to pasture, without fear of their not returning (cf. ch. Isa 1:3). The “thither” of the A.V. is a misleading insertion.
Fuente: The Cambridge Bible for Schools and Colleges
Blessed are ye – The sense of this verse is, that while the enemies of the Jews would be overthrown, they themselves would be permitted to cultivate their lands in security. Instead of predicting this directly, the prophet implies that this would occur, by declaring that those who were permitted to do this were happy.
That sow beside all waters – Hebrew, Upon ( al) all waters. This may mean that they selected places near running streams as being most fertile; or it may refer, as Lowth supposes, to the manner of sowing grain, and particularly rice, in eastern countries. This is done by casting the seed upon the water. This custom is referred to in Ecc 11:1 : Cast thy bread, that is, thy seed, upon the waters, for thou shalt find it after many days; that is, cast thy seed upon the waters when the river overflows the banks, and the seed will sink into the slime and mud, and will spring up when the waters subside, and you will find it again after many days in a rich and luxuriant harvest. Sir John Chardin thus describes this mode of sowing: They sow it (the rice) upon the water; and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way they prepare the ground for sowing (Harmers Obs. vol. i. p. 280).
That send forth thither the feet of the ox and the ass – That is, for the purpose of treading the earth while the water is on it, and preparing it for the seed. In this way the ground would need no plowing, but the seed would fall into the slime, and be sufficiently covered when the waters should subside. The idea in this verse is, that there would be a state of security succeeding the destruction of their enemies; and that they would be permitted to pursue the cultivation of the soil, unannoyed and undisturbed.
Fuente: Albert Barnes’ Notes on the Bible
Isa 32:20
Blessed are ye that sow beside all waters
Times of peace should be improved
The war is now over; Asher has been crushed like a serpent, and this sweet voice is heard when the enemy has been driven out of the land.
Understand that times of peace are to be times of cultivation. We are not to be great only in war. (Jos. Parker, D. D.)
Moral cultivation
The allusion in this verse is supposed by some to be to pasturage, by others to tillage. Lowth follows Chardin in applying the words to the practice of treading the ground by the feet of cattle before planting rice; Henderson to the act of setting them at liberty from the rope with which they were tied by the foot. Knobel understands the verse as contrasting the condition of those who lived at liberty, on the seaside or by rivers, with theirs who were pent up and besieged in cities. Hitzig supposes a particular allusion to the case of those who had escaped with their possessions from Jerusalem. Hendewerk applies the verse to the happy external condition of the people in the days of the Messiah. Henderson says it beautifully exhibits the free and unrestrained exertions of the apostles and other missionaries in sowing the seed of the kingdom in every part of the world. Ewald explains it exclusively of moral cultivation, as implying that none can expect to reap good without diligently sowing it. Of all these explanations the last may be considered as approaching nearest to the truth, because it requires least to be supplied by the imagination. Taking the whole connection into view, the meaning of this last verse seems to be, that as great revolutions are to be expected, arising wholly or in part from moral causes, they alone are safe, for the present and the future, who with patient assiduity perform what is required; and provide, by the discharge of actual duty, for contingencies which can neither be escaped, nor provided for in any other manner. (J. A. Alexander.)
Missionary operations in the Christian dispensation
It has been granted to Isaiah to look into the future, and he foresaw the call of the Gentiles and the Christian dispensation. There he beheld the messengers of the Lord receiving their commission, Go ye and teach all nations; and he pronounced them to be blessed as compared with himself, sent to a single people, rebellious and gainsaying. This he expresses in metaphorical language, and by reference to a process of husbandry, or to the manner of sowing grain, particularly rice, which still prevails in Eastern countries, and with which the Israelites were familiar. The mode of proceeding is thus described:–The sowers cast their seed upon the waters, when, by the swelling of the river, the waters cover the land. Beasts of burden are employed to tread down the mud or slime, to render it capable of receiving the seed as it sinks. (W. F. Hook, D. D.)
Sowing beside all waters
There is spiritual seed to be sown. It is to be sown by the side of all waters. It is, however, sown in vain, unless the moral soil be cultivated in which it is designed to take root.
I. THE NATURE OF THE SEED WE HAVE TO SOW. Our Lord and Master, when explaining the parable of the Sower and the seed to His disciples, saith, the seed is the Word o God.
1. The ministers of Christ are the sowers of the seed.
2. But they are not so exclusively. To sow the seed is in some measure the duty of all who name the name of Christ; of the parent especially to his child, and of every Christian in his daily conversation and walk.
II. THE IMPORTANCE OF WATCHING THE TIMES, AND OF AVAILING OURSELVES OF THE OPPORTUNITIES PROVIDENTIALLY OPENED TO US, FOR SOWING THE SEED. In every nation, and in every clime, it is indeed as much the farmers duty to watch the seasons as it is to sow the seed. And in spiritual husbandry, this it is that distinguishes the sober-minded Christian from the mere fanatic. But this is not the only lesson that we are to deduce from our text. We are to sow beside all waters.
III. THE CONDITIONS UNDER WHICH THE SOWING OF IT RESULTS IN A MORAL, SPIRITUAL, AND HEAVENLY HARVEST. God requires the spiritual seed to be sown; He requires the spiritual seed to take root in the heart, before the harvest of grace can be realised, or the fruit be produced. It is by meditation that we tread down the seed into the heart and soul. (W. F. Hook, D. D.)
The blessedness of communicating the privileges of the Gospel to others
I. Blessed are they in this work; for in acting thus THEY ARE INSTRUMENTS OF GODS MERCY TO MEN.
II. Blessed are they, IN REFERENCE TO THE STATE OF RELIGION WITHIN THEMSELVES.
III. May we not add, as another ground of blessedness, THE PRAYERS OF THOSE WHO ARE BROUGHT TO THE KNOWLEDGE OF THE SAVIOUR BY MISSIONARY EFFORTS? (H. Raikes, M. A.)
The work of the evangel
I. It is a SOWING WORK. Of all mere human works, this is–
1. The most Divine. The seed, the soil, are all of God.
2. The most righteous. Statesmen, merchants, warriors, may question the rectitude of their work, but the agriculturist has no reason to doubt.
3. The most useful. The farmer feeds the world.
4. The most believing. The man who commits the precious grain to the earth has strong faith in the laws of nature.
II. It is a BLESSED WORK. Blessed is he.
1. He is blessed by the gratitude of society. All are indebted to his services.
2. He is blessed with the approval of his own conscience. He feels that in sowing he is doing his duty.
3. He is blessed by the smiles of his God.
III. It is an UNRESTRICTED WORK. All waters. The meaning is, all well-watered places. The word beside would be better translated upon. Scatter seed upon all suitable spots. The evangel has unlimited scope for his operations. His field of labour is the world, and he is commanded to be instant in season and out of season. (Homilist.)
The blessedness of sowing beside all waters
I. They who wish to be useful should never forget the many favourable opportunities for sowing good seed on THE CLEAR AND UNRUFFLED WATERS OF CHILDHOOD.
II. Another opportunity for scattering precious seed is on THE TROUBLED WATERS OF STRIFE.
III. Another opportunity is upon THE STAGNANT AND MUDDY WATERS OF DOUBT AND UNBELIEF.
IV. If we are really anxious to do good in our day and generation, there will be times when WORDS OF COMFORT MAY BE SPOKEN TO BEWILDERED
SOULS ABOUT TO EMBARK UPON THE NARROW SEA WHICH DIVIDES THIS WORLD FROM THE NEXT. (J. N. Norton.)
Sowing beside all waters
1. Here is an assertion of that universal law that operates in the whole domain of human life–the law of consequent following precedent, of effect being the child of cause, of our sowing determining our reaping, of our character and conduct evolving our destiny.
2. Blessed are ye that sow beside all waters. Why? Not because the sowing is itself an absolute benediction. Oftentimes it is attended with a great deal of pain, and labour, and anxiety, and sacrifice. It is the casting away of that which is in itself of great value. The sowing is blessed because it is a prophecy of the increase of that which we sow, the promise of the reward of our labour and our sacrifice.
3. We are very apt to say, I shall attain this and that, acquire this and that by the goodness of God. We do well to say this. But we must not forget that the mercy and goodness of God alone will do nothing for us. It is Gods mercy and goodness, plus our own will, energy, and conduct, that will determine our destiny, and evolve our circumstances, and ripen our harvests.
4. The skill of the farmer lies in his knowledge of the relation of his seed to the soil, to the season, and the atmosphere, and the conditions of the growth and development of the seed. The highest wisdom of life is the knowledge of the relation of conduct to character, and of character to destroy: the perception of the conditions under which h e s highest elements are perfected and its fruit-bearing qualities ripened. That is the mystic meaning Of the benediction of my text: there is the secret of the blessedness of every Sower.
5. Do we know what Gods purpose in our life is? Along what lines would He have us develop? What does He wish human life to be? I would answer these questions first, and then show how the working of the human with the Divine fulfils the purposes and plans of God. I do not think that He wants us to go hungry or poorly clad in the biting cold; I do not think that we are fulfilling His purpose when we sigh over accidents that are traceable to human causes. It is anything but piety to sit down in poverty, rags, and dirt, and say, The will of the Lord be done. His will is our wellbeing–body, soul, and spirit. I want to point out what lines of conduct will contribute to the forming of such a Character and the developing of such circumstances as God approves.
I. I would speak of ACTIVITY as fruit-bearing seed that ripens into a harvest of blessedness. I do not mean busyness in any realm of life that may present itself. What I mean is activity in righteous pursuits, in holy ambitions, in legitimate callings; activity in things that pertain to human improvement, human comfort and well-being; things that belong to the many phases of lifes wondrous economy; things that tend to the uplifting of human lives, to the amelioration of human woes, to the lightening of human burdens, to the redeeming of human souls from tyranny, falsehood, and wrong.
II. The next fruit-bearing quality of which I would speak is LEARNING. There is a trite old saying, Never too late- to learn, which in most lives has little or no practical application. Do not let learning end at the schoolroom, net yourself some task to learn that shall explain some of the mysteries of life to you. Go apart from the madding crowds ignoble strife, and there open the windows of your mind, till that light which never was on sea or land shall flood it and make it luminous as with the sunshine of God. Every task you set yourself to learn, and learn it; every mystery that you make plain to yourself by processes of reasoning and study; every new fact that you gain by search and research in the domain of knowledge will not only make you wiser, but better; and, perhaps, after much pain and labour, you shall find the task ripening into a harvest that shall make the autumn of life golden.
III. I would mention also THE PRESERVATION OF HEALTH as that which will bear abundant fruitage in our happiness and well-being. A sound mind in a sound body is doubtless Gods will concerning us. And towards attaining that we can do more for ourselves than all the physicians in the world can do for us. Blessed is every man that sows his lifes seeds in fertile places; he is promoting the Divine economy, he is carrying out the purposes of God on earth. (W. J. Hocking.)
Sowing beside all waters
I. THE CHARACTERS HERE DESCRIBED. Sowers. A sower implies seed. There is only one granary in which the living seed of the kingdom is treasured, namely, the Bible.
1. The true spiritual sower, having first of all received himself the seed, will manifest a real love for the work. He will go forth willingly, conscientiously, and lovingly, to scatter broadcast the precious treasure, not merely on well-cultivated patches of human soil, but beside all waters, finding very often his chiefest joy in sowing the unlikeliest patches.
2. The true, spiritual sower will also have faith in his work.
3. He will not only have faith in the seed, but also in the soil. The farmer who does not believe the soil capable of producing fruit will certainly not waste time in its cultivation. If we did not believe that between every human heart and the Gospel seed there was such affinity that it could not help taking root therein, we should most certainly give up our toil.
4. The true, spiritual sower will often encounter difficulties in his work.
5. The spiritual sower is earths truest philanthropist.
II. OUR SPHERE OF OPERATION. Beside all waters. Wherever there is a solitary spot capable of receiving the good and living seed–whether at home or abroad, in dens of squalor or palaces of luxury and ease, in the crowded city or the rural village–we are commanded to go and plant it there.
III. THE BENEDICTION HERE PRONOUNCED. Blessed are they that sow beside all waters.
1. The work itself is its own reward.
2. The spiritual sower enjoys the benediction of others.
3. He has the smile and benediction of Him in whose service he is engaged. (J. W.Atkinson.)
Sowing beside all waters
Isaiah ever had an eye to the golden age. In view of the successful issue of the coming struggle, he intimates the wisdom of going on with seed sowing. They are blessed who are not hindered by fear. May we not learn the wisdom of hopefulness? The man who believes in Divine faithfulness has every reason to be an optimist. This subject is capable of application in various ways. The optimism of Isaiah, Christ, Paul, and John needs cultivation.
1. Those who give any thought to the social problems of the age are met by many difficulties and discouragements. So much want to be relieved, so many wrongs to be righted. Pessimism says, Society is going to the dogs; let it go. Optimism says, Ill save it if I can. Present social inequalities and woes should not make us hopeless. Jehovah was more mighty than Sennacherib. He is more mighty than all the forces arrayed against true liberty. Having faith in God we may sow the seeds of social reform.
2. In evangelistic and missionary work a spirit of optimism is essential. With Divine promises of power and blessing we may hopefully sow. Concerning foreign missions, Pessimism says, It is a waste of life, money, energy; but the man whose faith in God is strong, points to the golden age when all shall know the Lord.
3. Considering our own life and experience this same hopefulness is essential. Is life worth living? Yes, if for no other reason because in it we may sow for a golden harvest. (T. S. Williams, M. A.)
Selfishness in service
Some one tells of a physician, who, at the beginning of his career, made a resolution that he would undertake no cases but those with which he was certain he could succeed. While this would mean the loss of a good deal of money, he shrewdly calculated on getting it back a hundredfold in the reputation of skill which such a course would bring him. The idea is wholly selfish. He preferred to let men, whom he might possibly have saved, die, rather than run the risk of having the brightness of his reputation dimmed. (Christian Endeavour.)
Usefulness!
Is there a word in our language which expresses more than that? What images of the good, the devoted, and the self-sacrificing does it not bring up vividly before us! We see Thomas Cranfield, the tailor, labouring among the bricklayers in the cause of Sunday schools; John Pounds, the cobbler, who founded ragged schools; Sarah Martin, the dressmaker of Yarmouth, the devoted visitor to the workhouse and the jail; and Thomas Dakin, the Greenwich pensioner and distributor of tracts. Among these, in the higher walks of life, we recognise Howard, the philanthropist, over whose grave, in Russia, was engraved the motto which kings might envy, He lived for others; Clarkson, Wilberforce, and a host of honoured statesmen; the Thorntons, and a multitude of other merchant princes; Washington and Wellington, and Havelock and Scott, who, while they were leaders in the armies of this world, were proud to be humble privates in the armies of the Lord of hosts. (J. N. Norton.)
Where shall we sow?
Beside all waters. Some waters are clear and sparkling, and the murmur of their ripple gladdens the ear, sow there, of course. But there are turbid, angry waters, fouled and polluted, sow beside them also. Into the bright, sunny, prattling lives of the little ones cast the precious seed, but also, all the more lovingly and skifully, when the swollen torrents of sin rush past. God is able to make it grow and take root there; and also beside the stagnant pools of stolid atheism. Thou canst not tell whether shall prosper, either this or that. (G. Soltau.)
The catechism
Many striking incidents are related of good Father Nash, one of the early heralds of the Cross in the more destitute and neglected regions of the Diocese of New York, who has been made to figure with such effect in Fenimore Coopers famous romance, The Pioneers. On a certain occasion, when a number of clergymen were assembled for some purpose, and conversation began to flag, one of them, who was almost too diligent a farmer for the good of the Church, entertained the company with an account of his agricultural operations, and, among other things, of his successful management of sheep. Father Nash, whose whole heart was devoted to his Heavenly Masters work, felt little interest in all this, and when the enthusiastic farmer-pastor turned to him and asked, What do you feed your lambs with? the worthy missionary could not resist the temptation of administering a mild rebuke, and answered–With Catechism! (J. N. Norton.)
Tact in seed-sowing
A young friend was invited to spend the evening with Dr and Mrs. Horace Bushnell. She was a girl of fine intelligence and character, but not at that time religious. When, therefore, she was invited to tea by Mrs. Bushnell, she accepted with considerable misgiving, lest the evening should be made the occasion of such exhortations as were then too commonly the only subject of ministerial intercourse with the unconverted. To her great relief, however, the time was spent in the pleasantest social intercourse, free from all remarks of a personal nature. Dr. B., of course, saw her safely home when the evening was over, and as the night was one of brilliant starlight, the talk on the way was naturally of astronomy, and of the law-abiding order of the universe. He spoke eloquently of the great harmony of the spheres, and of the perfect manner in which each little star fulfilled its destiny, and swung in the Divine order of its orbit. Sarah, he said, turning to her with a winning smile, I want to see you in your place. No other word turned the suggestion into a homily, and her quick intelligence was thrilled and won by a thought which seemed in that quiet hour to have dropped upon her from the skies. He had simply let the occasion speak its own thought. (Dr. Bushnells Life.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. That sow beside all waters – “Who sow your seed in every well-watered place”] Sir John Chardin’s note on this place is: – “This exactly answers the manner of planting rice; for they sow it upon the water, and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way of preparing the ground for sowing. As they sow the rice on the water, they transplant it in the water.” Harmer’s Observ. vol. i. p. 280. “Rice is the food of two-thirds of mankind.” Dr. Arbuthnot. “It is cultivated in most of the eastern countries.” Miller. “It is good for all, and at all times.” Sir J. Chardin, ib. “Le ris, qui est leur principal aliment et leur froment (i.e., des Siamois,) n’est jamais assez arrose; il croit au milieu de l’eau, et les campagnes ou on le cultive ressemblent plutot a de marets que non pas a des terres qu’on laboure aver la charue. Le ris a bien cette force, que quoy qu’il y ait six ou sept pieds d’eau sur lui, il pousse toujours sa tige au dessus; et le tuyau qui le porte s’eleve et croit a proportion de la hauteur de l’eau qui noye son champ. Voyage de l’Eveque de Beryte, p. 144. Paris, 1666. – L. “Rice, which is the principal grain and aliment of the Siamese, can never be too much watered. It grows in the water, and the fields where it is sown resemble marshes rather than fields cultivated by ploughing. Rice has that property that although it be covered with water six or seven feet deep, yet it raises its stalk above it; and this grows long in proportion to the depth of the water by which the field is inundated.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Blessed are ye that sow: as the barren forest shall be destroyed with hail, Isa 32:19, so the fruitful field shall be improved, and bring forth much fruit; which is signified by a declaration of the blessedness of them that sow in it.
Beside all waters; in all moist and fat grounds, which are like to yield good fruit. But this passage, as well as others in the foregoing verses, is to be understood mystically, and seems to respect the times of the gospel. The prophet reflecting upon his own unsuccessful labours, of which he complains, Isa 49:4, and elsewhere, and foreseeing by, the Spirit the great and happy success of his successors, the ministers of the gospel, tacitly bewails his own unhappiness, who sowed his seed upon dry and barren ground, by congratulating the happiness of the apostles, who sowed their seed more generally, upon all fit grounds, without any distinction between Jews and Gentiles; and who found the ground, to wit, the hearts of the people, more moistened and softened, and better prepared to receive the good seed of Gods word.
The ox and the ass; which creatures they employed in ploughing and sowing the ground, Deu 22:10; Psa 144:14; Isa 30:24.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. While the enemy shall bebrought “low,” the Jews shall cultivate their land inundisturbed prosperity.
all waterswell-wateredplaces (Isa 30:25). The Hebrewtranslation, “beside,” ought rather to be translated,”upon” (Ec 11:1),where the meaning is, “Cast thy seed upon the waters when theriver overflows its banks; the seed will sink into the mud and willspring up when the waters subside, and you will find it after manydays in a rich harvest.” Before sowing, they send oxen, c., intothe water to tread the ground for sowing. CASTALIOthinks there is an allusion to the Mosaic precept, not to plough withan ox and ass together, mystically implying that the Jew was to haveno intercourse with Gentiles the Gospel abolishes this distinction(Col 3:11); thus the sense hereis, Blessed are ye that sow the gospel seed without distinction ofrace in the teachers or the taught. But there is no need of supposingthat the ox and ass here are yoked together; they are probably”sent forth” separately, as in Isa30:24.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Blessed [are] ye that sow beside all waters,…. In places well watered and moistened, and so fit to receive the seed sown, which grows up, and brings forth much fruit, and amply rewards the pains of the sower, who on that account is happy. These words are directed to the ministers of the Gospel in the latter day; the word is compared to seed, and the preachers of it to sowers of seed, who have a commission to preach the Gospel to every creature; and in the latter day, in the spiritual reign of Christ, to which the whole paragraph refers, they will sow the seed of the word “by many waters”; or among great multitudes of people, signified hereby, and with great success, great numbers both of Jews and Gentiles will be converted:
that send forth [thither] the feet of the ox and the ass; which were used in ploughing and tilling the earth, and in making it fit to sow the seed in it, and to eat off the heads of grain when it is grown thick and full, which some think is here meant; and the one might also be used to gather it in when ripe, and the other to tread and thresh it, as the Targum and Jarchi interpret it; there being a law given the Jews, that these two should not work together, De 22:10 and from hence it may be concluded, that these words refer to a time when this law should be abolished; and the Jews themselves apply it to the times of the Messiah r; and it undoubtedly points to Gospel times, and even to those times when the Jews shall be converted, and great numbers among the Gentiles also, who shall join together in spreading the Gospel, and in promoting the interest of Christ.
r Debarim Rabba, sect. 6. fol. 241. 4.
Fuente: John Gill’s Exposition of the Entire Bible
In the face of this double judgment, the prophet congratulates those who will live to see the times after the judgment. “Blessed are ye that sow by all waters, and let the foot of the oxen and asses rove in freedom.” Those who lived to see these times would be far and wide the lords of a quiet and fruitful land, cleared of its foes, and of all disturbers of peace. They would sow wherever they pleased, by all the waters that fertilized the soil, and therefore in a soil of the most productive kind, and one that required little if any trouble to cultivate. And inasmuch as everything would be in the most copious abundance, they would no longer need to watch with anxiety lest their oxen and asses should stray into the corn-fields, but would be able to let them wander wherever they pleased. There cannot be the slightest doubt that this is the correct explanation of the verse, according to Isa 30:23-25 (compare also Isa 7:21.).
This concludes the four woes, from which the fifth, that immediately follows, is distinguished by the fact, that in the former the Assyrian troubles are still in the future, whereas the fifth places us in the very midst of them. The prophet commenced (Isa 28:1-4) with the destruction of Samaria; he then threatened Judah and Jerusalem also. But it is uncommonly difficult to combine the different features of the threat into a complete picture. Sifting even to a small remnant is a leading thought, which runs through the threat. And we also read throughout the whole, that Asshur will meet with its own destruction in front of that very Jerusalem which it is seeking to destroy. But the prophet also knows, on the one hand, that Jerusalem is besieged by the Assyrians, and will not be rescued till the besieged city has been brought to the last extremity (Isa 29:1., Isa 31:4.); and, on the other hand, that this will reach even to the falling of the towers (Isa 30:25), the overthrow of the wall of the state (Isa 30:13-14), the devastation of the land, and the destruction of Jerusalem itself (Isa 32:12.); and for both of these he fixes the limit of a year (Isa 29:1; Isa 32:10). This double threat may be explained in the following manner. The judgments which Israel has still to endure, and the period of glory that will follow them, lie before the mental eye of the prophet like a long deep diorama. While threatening the existing generation, he penetrates more or less deeply into the judgments which lie in perspective before him. He threatens at one time merely a siege that will continue till it is brought to the utmost extremity; at another time utter destruction. But the imperial power intended, by which this double calamity is to be brought upon Judah, must be Assyria; since the prophet knew of no other in the earliest years of Hezekiah, when these threatening addresses were uttered. And this gives rise to another difficulty. Not only was the worst prediction – namely, that of the destruction of Jerusalem – not fulfilled; but even the milder prophecy – namely, that of a siege, which would bring them to the deepest distress – was not accomplished. There never was any actual siege of Jerusalem by the Assyrians. The explanation of this is, that, according to Jer 18:7-8, and Jer 18:9, Jer 18:10, neither the threatenings of punishment nor the promises of blessing uttered by the prophets were so unconditional, that they were certain to be fulfilled and that with absolute necessity, at such and such a time, or upon such and such a generation. The threatened punishment might be repealed or modified, if repentance ensued on the part of the persons threatened (Jon 3:4; 1Ki 21:29; 2Ki 22:15-20; 2Ch 12:5-8). The words of the prophecy did not on that account fall to the ground. If they produced repentance, they answered the very purpose for which they were intended; but if the circumstances which called for punishment should return, their force returned as well in all its fulness. If the judgment was one irrevocably determined, it was merely delayed by this, to be discharged upon the generation which should be ripest for it. And we have also an express historical testimony, which shows that this is the way in which the non-fulfilment of what Isaiah threatened as about to take place within a year is to be accounted for. Not only Isaiah, but also his contemporary Micah, threatened, that along with the judgment upon Samaria, the same judgment would also burst upon Jerusalem. Zion would be ploughed as a field, Jerusalem would be laid in ruins, and the temple mountain would be turned into a wooded height (Mic 3:12). This prophecy belongs to the first year of Hezekiah’s reign, for it was then that the book of Micah was composed. But we read in Jer 26:18-19, that, in their alarm at this prophecy, Hezekiah and all Judah repented, and that Jehovah withdrew His threat in consequence. Thus, in the very first year of Hezekiah, a change for the better took place in Judah; and this was necessarily followed by the withdrawal of Isaiah’s threatenings, just as those threatenings had co-operated in the production of this conversion (see Caspari, Micha, p. 160ff.). Not one of the three threats (Isa 29:1-4; Isa 32:9-14; Mic 3:12), which form an ascending climax, was fulfilled. Previous threatenings so far recovered their original force, when the insincerity of the conversion became apparent, that the Assyrians did unquestionably march through Judah, devastating everything as they went along. But because of Hezekiah’s self-humiliation and faith, the threat was turned from that time forward into a promise. In direct opposition to his former threatening, Isaiah now promised that Jerusalem would not be besieged by the Assyrians (Isa 37:33-35), but that, before the siege was actually established, Assyria would fall under the walls of Jerusalem.
Fuente: Keil & Delitzsch Commentary on the Old Testament
20. Blessed are ye. He shews how great will be the change, when Christ shall begin to reign; for he had formerly said that so great would be the desolation, that “thorns and briers” would overspread the holy land, costly houses would be thrown down, and cities and palaces would be levelled with the earth. This would happen, when the incessant attacks of enemies should lay that country desolate. But now he says that they shall be blessed, because God will give them abundant produce of all fruits. That fertility which might have been described in simple language, he illustrates by figures, that they shall “sow in marshes,” and shall “send forth their cattle” into the fields without dread of losing them.
By waters some understand a rich and fertile soil; but the universal particle כל, ( chōl,) all, leads me to take a different view; as if he had said, “Places which were overrun with waters shall be fit for sowing, and there will be no reason to fear that the water shall spoil our fields.” We are accustomed also to drive away oxen, and asses, and other animals, from fields, and especially from sown fields, that they may not eat the corn. But here he says that the corn will grow so thick and plentifully, that it shall be necessary to send oxen and asses to crop the early blade, as is commonly done when the corn is luxuriant. (346)
He calls them blessed, in accordance with the usage of the Hebrew language, because their labor will never be unprofitable. If it be objected that, under the reign of Christ, such fertility has never been seen, I acknowledge that, even when God has shewn the highest kindness to his people, still there have always been visible marks of the curse, which was entailed on mankind by the fall and revolt of Adam. (Gen 3:17.) But since Christ has restored to believers the inheritance of the world, with good reason do the prophets assert that he would renew the earth, so as to remove its filthiness and restore that beauty which it had lost. They who complain that it is not yet fulfilled, ought to consider whether or not they themselves are purified from every stain of sin. And if they are still at a great distance from spiritual righteousness, let them be satisfied with enjoying the blessing of God according to the measure of regeneration, the full enjoyment of which we must not expect to obtain, till, freed from the pollution of the flesh, we shall bear the perfect image of God.
(346) Bogus footnote
Fuente: Calvin’s Complete Commentary
SPIRITUAL HUSBANDRY
Isa. 32:20. Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass.
Two explanations of this description of agricultural life. The first refers it to the practice of literally sowing on the waters. In some parts of the East, particularly in the sowing of rice, the time chosen is when the rivers overflow their banks. Cattle are turned into the wet land to tread it and prepare it for the seed, which is then cast upon the water. It subsides into the ground and yields a quick harvest. If this is the allusion, the corresponding passage will be Ecc. 11:1. The other explanation refers it to the sowing of seed in soil that is well watered by its proximity to some river, and to such a state of security that the oxen and asses may be turned upon the land to feed at large, without fences to limit their excursions. Either way the general idea is the same. It is the close of the beautiful description of peaceful prosperity after the return from captivity. The land would be cultivated in security, the harvests gathered in peace; a splendid contrast to the desolation of a country which has been the seat of war.
We apply the text to the privilege of labouring for the production of a moral harvest in human souls by the teaching of the gospel of Jesus Christ. Here is
I. AN ANALOGY BETWEEN THE MATERIAL AND THE SPIRITUAL HUSBANDRY. Our present subject is not our own spiritual culture, although that is of supreme importance and the primary qualification for the cultivation of other souls. We are always sowing seed, the fruit of which is in our character and destiny, in time and eternity (Gal. 6:7-8).
The analogy between the moral and material husbandry is very obvious (1Co. 3:6-9; 1Co. 9:10-11; Jas. 3:18; Mat. 13:3-32). This is the great work committed to the Church. We are to tell the story of Gods love; to make known the ruin; to proclaim the salvation; to persuade men.
Now, this supposes several things:
1. Opportunity. By the restoration of Israel to their own land, they would have the opportunity of which they had been long deprived. There have been times when endeavours to teach Gods word was prohibited. In some lands it is so still. There are persons who will not hear. There are classes and circles, higher and lower, which are inaccessible to you. None of us is responsible for sowing the seed when there is no opportunity. But in so far as opportunity exists, or can be made, it behoves all to avail themselves of it to the full extent of their power. Mothers have the opportunity with their children. Sunday-school teachers. Doors opening in heathen lands.
2. Capacity. To sow a field requires some knowledge of the kind of work. City men would make sorry work. So the spiritual sowing requires some capacity. Two mistakes may be made. There is the mistake of those who think any kind of work will do; and of those who estimate the requirements so highly and their own power so humbly that they never venture anything. The latter deterrent operates largely. It falls in with the love of ease. It is sometimes said that the extension of popular education demands a higher class of Sunday-school teachers, for instance, than sufficed some time ago. Many Christians think their own education inadequate. It is a mistake. If we cannot realise our ideal, let us do our best. Besides, experience does not show that boys and girls are ahead of teachers of average intelligence. And spiritual earnestness is a greater qualification than even intellectual endowment. Capacity for Christian work, like any other, perhaps more than any other, increases by exercise.
3. Interest. He who would succeed must be interested in his work. He who dislikes it or is indifferent to its results will not do it well Commonly what was undertaken merely as an occupation, or for advantage, becomes a pleasure. The various labours of the husbandman interest him. And this is essential to the spiritual sower. There must be a disposition for the work. It presents attractions only to such as are in sympathy with its great ends. There must be sincere belief of the truth, thorough conviction of its necessity to man, and a benevolent desire for the widest dissemination of its blessings. Working in this spirit, your interest in it will constantly deepen. By the prospect of harvest you will be animated. With the heart in the work and the love of Christ in the heart, the sowing time will be full of spiritual interest.
4. Diligence. All waters. This suggests earnestness, energy, promptitude. Throw all your energy into this work. The husbandman watches everything that bears on his husbandry. Business men spare no pains in working out their arrangements. We must be equally diligent.
II. THE BLESSEDNESS OF BEING ENGAGED IN THE SPIRITUAL HUSBANDRY.
1. In the work itself. It becomes a pleasure. Knowledge and experience of the truth increase by communication, as seed by being sown. Spiritual enjoyment is deepened. Christian character grows. Many can say the sowing days are the happiest.
2. In the consciousness of usefulness. It is not labour in vain. Assured that we shall reap if we faint not. Already there are signs. Evil is prevented. One and another are being trained to goodness. The future career of those among whom you sow will be influenced in the most valuable way. Some will have their passage to the grave helped. The future world will be brightened to them, as well as the present.
3. In the Masters approbation. As the work goes on, the consciousness of this is a blessedness. And when this world is left behind, His well done.
Address
1. Those who are sowing, with words of encouragement.
2. Those who ought to be, with words of exhortation.J. Rawlinson.
THE USE OF OPPORTUNITIES
Isa. 32:20. Blessed are they that sow beside all waters, &c.
I. We may use the language of the text as a warning against the neglect of the least opportunity of usefulness to others. The prophet pronounces a blessing upon those who are prepared to scatter seed, not only where there is a probable prospect of a rich harvest, but upon whatsoever soil God shall bring them in contact with. It is not only by the waters that are sweet and sparkling that the sowing is to be carried on, but beside the floods that seem likely to overwhelm. We are to maintain a lively sense of our obligation to do good unto all men as we have opportunity. Even those who are alive to the reality of the effect which one mans life and conversation may have upon another, nay, who are desirous to be useful to their brethren in Christ, are under a great temptation to be ruled by predilections for or against particular persons, and to regard some as too proud, too insincere, too thoughtless to reward their labour. Or their affections are so absorbed in one or two individuals, united with them by blood or friendship, that they are rendered comparatively indifferent about the influence they may exert upon others. But whether we choose or no, our power for good or evil extends over all who come within our shadow, and we should neglect no opportunity to make it a power for good (H. E. I. 185765, 4596).
II. We should not neglect any opportunity of securing benefit for ourselves. Every period of existence is to be spent unto God. Swift and resistless the waters of life glide on. But beside them all, the Christian sows his good seed. Equally in youth, middle age, and in advancing years, whatsoever his hand finds to do, he does it heartily, as unto the Lord; and in each he reaps a harvest according to his sowing in that which preceded it. Blessed through eternity will he be who sowed wisely and liberally beside all the waters of life.J. R. Woodford, M.A.: Sermons preached in Bristol, pp. 228243.
It should be the ambition of us all to be useful. The difference between one man who lives a useful, and another who lives a useless life, is simply thisthe one improves his opportunities for doing good and making others happy, while he ministers to his own well-being; and the other lives only for himself, and reaps the barren harvest of his selfishness. Life comes but once to each of us, and blessed are they who, bearing this ever in mind, are careful to sow beside all waters.
I. Those who wish to be useful should never forget the many favourable opportunities for sowing seed on the clear and untroubled waters of childhood.
II. Another opportunity for scattering precious seed is on the troubled waters of strife (Mat. 5:9).
III. Another, on the stagnant and muddy waters of doubt and unbelief. It often happens that the Christian is obliged to listen to the vapid and senseless discourse of those who seek to bring the religion of the Son of God into contempt, and if he would be prepared for such occasions of seed-sowing, he ought to be a diligent student of the Word of God, and of such works as will give him a right understanding of it.
IV. There will be times when words of comfort may be spoken to bewildered souls about to embark on the narrow sea which divides this world from the next.John N. Norton: Golden Truths, pp. 7381.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(20) Blessed are ye that sow beside all waters.The picture of a golden age of agriculture receives its final touch. The whole land should be irrigated by calmly flowing streams, and men should cast their seed broadcast, and the oxen and the asses should draw the plough over a rich and fertile land. The whole land should be under tillage, instead of being left to supply (as in Isa. 7:21-22) a poor and meagre pasturage, or to bring forth nothing but the thorns and briars of Isa. 32:13. It is obvious that here also a spiritual meaning underlies the literal.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Blessed are ye that sow In the coming happy times, when great activity shall be among God’s people in planting his principles everywhere.
Beside Better, upon all waters. The allusion may be to the practice in overflowing river countries, like Egypt and Mesopotamia, of sowing rice in the still waters at each overflow, and then sending cattle the ox and the ass freely to tread in the grain. The idea is still using the above practice as a figure that the passage relates wholly to moral cultivation; that the planting of the truth is to be universal; that these truths are free as the air for all men, just as “the ox and the ass” are free to range in patches of planted rice lands, or in extended pasture lands. No doubt the verse implies the happy moral condition of coming times, and the free activity of enterprises to improve mankind generally.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 32:20. Blessed are ye that sow, &c. The wilderness of the Gentile world was to be changed into a fruitful field; the prophet therefore foresaw it would come to pass, that the apostles and disciples of Jesus Christ, departing from Judaea, should, throughout the whole known world, and in the most celebrated and frequented parts of it, sow the seed of evangelical doctrine, and prepare the Gentiles to receive that seed by spiritual discourse and instruction, thereby eradicating the prejudices and superstitions inconsistent with the glory of Christ. He saw also, that after the kingdoms of the world were become Christian, the ministers of the word of grace, who had devoted themselves to that office, would promote the same work with great zeal, that the fulness of the Gentiles might come in, and the whole world be turned into the field and paradise of God: he therefore sees and praises them in this clause of his prophesy, blessing and extolling their labours, and obliquely exhorts them to proceed with all diligence and fervour in this pious and acceptable work. See chap. Isa 28:24, &c. and Isa 30:24. There is no need to speak of the completion of this prophesy: the zeal of the apostles of Jesus Christ, the evangelists and first preachers, amidst a thousand obstacles and difficulties, was astonishingly great; nor was their success less, but rather great beyond all conception. Among these, for instance, how great is the praise of St. Paul! who does not boast vainly, that he laboured more abundantly than they all. This great man so conducted himself, as if that whole vast wilderness of the Gentiles was committed to him by the divine command, to plow, to sow, and to subject it to Jesus Christ. What a spirit was in him! what diligence! what grace! He indeed sowed truly, and plowed beside all waters! O blessed apostle, chosen and sent upon so great a work, by the divine appointment! what our Isaiah, a figure of thee, would have done, thou, animated by the same evangelical spirit, hast completed. In the following ages of the church we want not striking instances of Christian zeal, though amid declining Christian virtue. If in the latter times ambition has more distinguished itself than zeal, it is our duty to rouse up in our own breasts some of that glowing zeal of better times, in which, alas! we are too deficient.
REFLECTIONS.1st, Under Hezekiah’s government the people enjoyed great blessings: himself a righteous governor; his princes copying his example; by them the oppressed were protected, the ignorant instructed, the law of God both taught and understood; and, as the consequence thereof, a right estimation made of the characters of men, as viewed in this glass of truth. And to this the prophesy primarily may refer; but we may say of it truly, a greater than Hezekiah is here.
1. The righteous government of Christ is foretold. Behold, with transport and joy, a king, the Lord upon his throne, shall reign in righteousness, protecting his people, and punishing his enemies; his laws most equitable, and his administration altogether righteous: and princes shall rule in judgment; those who are ordained by him to have rule in the church, who preach his Gospel, administer his ordinances, and execute their office according to his appointment.
2. His faithful people shall be saved from wrath by him. A man, or that man shall be as an hiding-place from the wind, and a covert from the tempest; by him the sinner’s soul is sheltered from the storm of divine vengeance, which, by the interposition of his own body on the tree, he hath endured for us, and from the fiery darts of Satan, and the fierce temptations of sin, which else would overwhelm us: as rivers of water in a dry place: refreshing, quickening, and comforting the souls of his people, when parched up as the dry ground for want of rain; as the shadow of a great rock in a weary land; such a wearisome land the Christian pilgrim finds this world; and, scorched with the sultry beams of persecution, affliction, or temptation, must utterly fail but for this hospitable shadow, which Christ his rock spreads over him; there he feels support ministered, there he is hid in the hour of trial; and under this shadow, fitting with great delight, renews his strength.
3. Great light and knowledge shall be diffused. The eyes of them that see shall not be dim, but distinctly and abidingly discover the light of the glory of God in the Gospel of his dear Son; and the ears of them that hear shall hearken; earnest to search the Scriptures, and to obtain deeper discoveries of divine truth. The heart also of the rash shall understand knowledge, to which they before paid no regard; and the tongue of the stammerers shall be ready to speak plainly, or elegantly, as when illiterate Galileans were endued with wisdom from above; or, as is still the case, when, by divine grace, the soul is led into the knowledge of the Gospel, and taught of the Spirit, and then even a child can speak more distinctly of the things of God, than the wisest unenlightened man.
4. Eminent discernment, to distinguish the characters of men, and fidelity to reprove, shall then be in the ministers of Christ; weighing persons in the balance of the sanctuary, they shall charge men’s sins home upon their consciences: or the meaning may be, that then the vile person ( Nabal, a fool,) shall no more be called ( Nadib, a prince), nor be put in trust with the Gospel, which his folly must disgrace; nor the churl, the covetous person, be called bountiful or honourable, since ignorance in understanding, and covetousness in temper, would be a scandal to the ministry. For the vile person, or the fool, will speak villany, or folly; advancing doctrines opposite to the oracles of wisdom, such as the natural rectitude of man, the merit of works, &c. and his heart will work iniquity, which is the natural fruit of false principles; to practise hypocrisy, pretending a regard for the interests of piety and religion, when most effectually sapping the foundations of true holiness; and to utter error against the Lord, denying the godhead, or debating the glory of the Redeemer, to make empty the soul of the hungry, by withholding from them the bread of life; and he will cause the drink of the thirsty to fail, by turning them away from the doctrines of the free and all-sufficient grace of God, the fountain of living waters, to the empty and broken cisterns of resolutions formed in man’s self-sufficient strength. The instruments also of the churl are evil; his methods to gratify his covetousness, being more solicitous about his own gain than the good of the souls committed to him: he deviseth wicked devices to destroy the poor, or afflicted, with lying words, even when the needy speaketh right things; if any under concern for their souls come to inquire, he gives them bad advice how to get rid of their convictions, and heals the hurt slightly, contriving to prejudice them against those who were able to extricate them from their troubles in the way of grace and truth. Such is the character of a false and faithless minister: but the liberal deviseth liberal things; being possessed of a princely spirit, meet for a ruler in God’s church: fraught with divine grace, and perhaps enjoying the blessings of Providence, he contrives how to be useful, dispensing the doctrines of the Gospel zealously; not for filthy lucre’s sake, but of a willing mind, and is an example to believers in charity and liberality; and by liberal things shall he stand, or be established; his own spirit strengthened, and a blessing bestowed on his labours.
2nd, We have,
1. A warning of approaching judgments, directed to the daughters of Zion, whose wantonness, pride, and vanity, had contributed to fill up the measure of the nation’s iniquities. They are represented as careless, or confident, and at ease, without any concern, either about their sin or danger; but they are called to hear the word of God and tremble, and, by an immediate humiliation, to prevent, if possible, the impending wrath of the Almighty, or prepare to meet it. Heavy is the threatened judgment; the vintage failing through drought, or consumed by the enemy; the pastures ravaged, or withered away, so that the kine should not give their milk; the land desolate, and producing only briars and thorns; their joyous houses, where mirth and pleasure reigned, ruined; the palaces forsaken, the city deserted, the fortifications mouldering away, and Zion become the den of beasts and wild asses, while flocks graze in the streets, once crowded with inhabitants, and this desolation abiding for ever: which directs us to apply this catastrophe not only to the destruction of Jerusalem by the Chaldeans, but to the final ruin it afterwards underwent, and in which it lies to this day. Note; (1.) When men live carelessly and at ease in their sins, death will come upon them with a terrible surprise. (2.) They who have abused their plenty by pride and excess, are justly made to feel the miseries of want. (3.) The only way to prevent our eternal sorrows, is by a timely regard to God’s warnings, and by present humiliation for our sins. (4.) They who continue impenitent will quickly experience an awful change, when their houses of joy and pleasure must be quitted for an abode in everlasting burnings, where there is weeping and wailing and gnashing of teeth.
2. A promise of future blessings: which looks forward to the latter days of the Gospel dispensation: for so long will Jerusalem be trodden down of the Gentiles, Luk 21:24.
(1.) The Spirit shall be poured out from on high; from heaven, as on the day of Pentecost; and this shall be again abundantly the case in the last days, when Jews and Gentiles shall be converted, and made one fold under one shepherd. Note; The desolations of every fallen soul would for ever continue, if the Spirit from on high were not poured out to convert and renew the heart of the sinner.
(2.) A mighty change shall be produced by his divine power. The wilderness shall be a fruitful field, and the fruitful field be counted for a forest; the world, which was a wilderness, full of impiety and iniquity, now, by grace renewed, shall bring forth fruits of righteousness and true holiness; and numerous converts, thick as the trees of the forest, be added to the church daily. Then judgment shall dwell in the wilderness; the word of God, and the doctrines according to godliness, be received and embraced by those who before were utterly ignorant of them, or at enmity against them; and righteousness remain in the fruitful field, increasing in every divine temper and disposition. And the work of righteousness shall be peace; the work of divine grace, which the Spirit works in the heart, shall produce peace, as the evidence of our reconciliation with God; and the effect of righteousness, quietness and assurance for ever; for if truly interested in the Redeemer, no troubles need disturb us; it is our privilege to rest satisfied in him, and, with unfailing confidence, expect the constant supplies of his grace, strength, and consolations on earth, and the possession of the inheritance purchased for us in glory everlasting. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places, the enmity between Jews and Gentiles being utterly abolished, their foes of earth and hell restrained from disturbing their repose, and none to make them afraid; when it shall hail, coming down on the forest; the storm of wrath being poured on the ungodly, see Rev 16:21 and the seat of anti-christian oppression and tyranny laid in the dust. Revelation 18. Note; (1.) Wherever the Spirit of God is poured out on a soul, immediately the fruit will be holiness to the Lord. (2.) A clear discovery and divine persuasion of the all-sufficiency of the Redeemer’s mediation, is the solid ground of peace within; and whilst our souls fix on this alone, we may rest assured that there neither is nor can be any condemnation. (3.) Whenever the soul makes mention of his grace and righteousness only, both atoning and sanctifying, then will the heart experience most abundantly the transforming power of divine grace, and grow like him from whom cometh our salvation. (4.) Whatever troubles may attempt to disturb our present repose; if we be found in Christ, we know for our comfort there is a mansion of eternal rest provided for his faithful redeemed. (5.) When storms of vengeance descend on the ungodly, they, who have fled for refuge to the hope set before them, and dwell in Christ, are sure to be hid in the day of his fierce anger.
(3.) An especial blessing is promised to the ministers of God, and their labours: as diligent husbandmen cast their seed on well-watered lands, and see it springing up so fast that their cattle are let in to crop it, or at harvest bring home the corn; so shall the word of God be in their mouths, quickened by the Spirit, producing an abundant harvest of souls, in whom they see the fruit of their labours; and who will be their crown and rejoicing in the day of the Lord Jesus. Note; They who sow beside all waters, that is, take every opportunity of doing good, shall find God not unrighteous to forget their works of faith and labours of love.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
HAIL! thou King of righteousness! whom Jehovah hath set for his own King in Zion! Let my soul trace thee, and feast on thy glories, while I behold thee on thine holy hill! Truly, Lord, by thine own right, as one with the Father and the Holy Ghost, thou art Jehovah, Lord of all! But let me view thee in that softened and endeared light, as Christ the Mediator, King of Kings and Lord of lords. For here, Lord, I behold thee as possessing all power, in heaven and on earth. And in the special government of thy spiritual kingdom, let me behold the righteousness, judgment, and peaceableness of it. Almighty Sovereign of thy people, do thou take to thyself thy great power, and reign and rule in the hearts of all thy subjects. Surely, Lord, it belongs to thee, for the kingdom is thine, by gift, and by purchase; by conquest, and by surrender, to order, arrange, appoint, and regulate all the administration of it. And surely it is no less thy sole prerogative, to bring down all thine enemies under thy feet. To thee it belongs to pardon the penitent; to be bountiful to the needy, to comfort the distressed, and to hold forth the sceptre of mercy to the guilty. Yea, Lord, all grace is thine in thy kingdom here; and the glory will be thine, in thy kingdom forever. Oh! Lord Jesus! be thou all, and more than all, that this sweet scripture represents thee; an hiding place from the wind, and a covert from the tempest. Let thy people, as thou hast said, dwell in peaceable habitations: yea, Lord, let them dwell in thee, and then the work of thy righteousness will be peace, and the effect of thy righteousness will be quietness and assurance forever. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 32:20 Blessed [are] ye that sow beside all waters, that send forth [thither] the feet of the ox and the ass.
Ver. 20. Blessed are ye that sow beside all waters. ] Conclusionem texit ipse propheta. The prophet concludeth with an exclamation, as admiring the happiness of such as should live till the commonwealth should be thus restored; but especially when Christ should come in the power and purity of his ordinances, filling his people with the fruits of righteousness, and fattening them for the purpose with those waters of the sanctuary, as Nile doth the land of Egypt, &c. Oh, the heaped up happiness of such! O terque quaterque beati! Say, “They sow in tears, yet they shall reap in joy”; Psa 126:5 say, They “send thither the feet of the ox and the ass,” those laborious and useful creatures, to ear the ground, and fit it for receipt of seed; Psa 144:14 they “shall surely eat the fruit of their labours”; Psa 128:2 they “shall reap in due time if they faint not.” Gal 6:9 His faecunda sine dubio messis indulgentiae orietur, saith Arnobius; their “labour cannot be in vain in the Lord.” 1Co 15:58
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Blessed = O the happinesses of you, &c. The second of the three occurring in Isaiah. See note on Isa 30:18. Compare Isa 56:2.
Fuente: Companion Bible Notes, Appendices and Graphics
Blessed: Isa 19:5-7, Isa 30:23, Isa 55:10, Isa 55:11, Ecc 11:1, Act 2:41, Act 4:4, Act 5:14, 1Co 3:6, Jam 3:18
the ox: Isa 30:24, 1Co 9:9-11
Reciprocal: Psa 72:16 – There Isa 19:7 – every Isa 23:3 – the harvest Jer 46:13 – Nebuchadrezzar Eze 34:26 – shower Hos 10:12 – Sow Mar 4:14 – sower Mar 4:26 – as 1Co 3:9 – ye are God’s Gal 6:8 – soweth to the
Fuente: The Treasury of Scripture Knowledge
Isa 32:20. Blessed are ye that sow, &c. As the barren forest shall be destroyed, so the fruitful field shall be improved and bring forth much fruit, which is signified by a declaration of the blessedness of them that sow in it; beside all waters In all moist and flat grounds which are likely to yield good fruit; or, in every well-watered place, as Bishop Lowth renders it, who quotes Sir John Chardin as observing, that the place exactly answers the manner of planting rice in the East; concerning which, see the note on Ecc 11:1. But this passage, as well as that in the foregoing verses, is to be understood mystically of the times of the gospel, and of the great and happy success of the ministers of it, whose spiritual sowing of the word, accompanied with the influences of the Holy Ghost, produced much fruit in the Gentile nations, to the glory of God and their own comfort.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
32:20 Blessed [are] ye {n} that sow beside all waters, that {o} send forth [there] the feet of the ox and the donkey.
(n) That is, upon fat ground and well watered, which brings forth in abundance, or in places which before were covered with waters, and now made dry for your uses.
(o) The fields will be so rank, that they will send out their cattle to eat up the first crop, which abundance will be signs of God’s love and favour toward them.
Fuente: Geneva Bible Notes
The blessed residents of the land in the distant future will enjoy the best existence, represented here in a pastoral setting. They will be in right relation to God, having responded to His invitations to return to and hear the Lord (Isa 31:6; Isa 32:9). Their blessing will consist of divine favor (cf. Psa 32:1), personal fulfillment (cf. Psa 112:1), and total rectitude (cf. Psa 2:12; Psa 37:8-9). Many amillennial interpreters take the eschatological blessings of Isa 32:1-8; Isa 32:15-18; Isa 32:20, as well as Isa 31:7, as marking the future heavenly reign of Christ throughout eternity.
In the near future, the Judahites could experience a measure of deliverance from the Assyrians by repenting. Some of them did repent. Sennacherib was not able to take Jerusalem, even though he devastated much of Judah. In the far future, the Israelites will enjoy salvation from all their enemies because they will repent at the second coming of Christ (cf. Zec 12:10-14; Zec 14:14). This did not take place after the Exile or after Pentecost on the scale that Isaiah envisioned here. God does not wait for people to repent before He acts in mercy. Rather, the goodness of God leads people to repentance (cf. Rom 2:4; Rom 11:22).
"This concludes the four [five] woes, from which the fifth [sixth], that immediately follows, is distinguished by the fact, that in the former the Assyrian troubles are still in the future, whereas the fifth [sixth] places us in the very midst of them." [Note: Delitzsch, 2:54.]