Exegetical and Hermeneutical Commentary of Isaiah 32:15
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.
15. At last the great transformation of all things will be ushered in, by an outpouring of spirit (the Heb. has no art.) from on high; i.e. from heaven, as in ch. Isa 33:5. The spirit, conceived as a subtle essence descending upon and then permeating the human world, is said to be “poured out” as in ch. Isa 29:10; Eze 39:29; Joe 2:28 f. (although different verbs are there used). Any supernatural influence, even when acting to the injury of man, might be so spoken of (ch. Isa 19:14, Isa 29:10), just as a personal “spirit from Jehovah” may be evil or false (1Sa 16:14; 1Ki 22:21 ff.). Here the word is used absolutely and denotes the Divine principle of life, and especially the power by which the will of God is made to prevail in human society ( Isa 32:16 f.).
On the second half of the verse see ch. Isa 29:17.
Fuente: The Cambridge Bible for Schools and Colleges
Until the Spirit – The Spirit of God, as the source of all blessings, and especially as able to meet and remove the ills of the long calamity and desolation. This evidently refers to some future period, when the evils which the prophet was contemplating would be succeeded by the spread of the true religion. If the prophet meant to confine his description of calamities to those which would attend the invasion of Sennacherib, then this refers to the piety and prosperity which would prevail after that during the reign of Hezekiah. If he designed, as Lowth supposes, to describe the calamites which would attend the invasion of the Chaldeans and the desolation of the city of Jerusalem during the captivity, then this refers to the prosperous times that would occur after their return to their own land. And if he looked forward beyond even that, then this refers to the times of the Messiah also, and he designed to describe the happy period when the Messiah should have come, and when the Spirit should be poured out. Vitringa supposes that all three of these events are referred to. But although the expressions are such as are used in reference to the times of the Messiah, yet the word until seems to limit the prediction to some event previous to that. The plain sense of the passage is, that the city would lie waste, and would be a pasture for flocks, until the Spirit should be poured out; that is, would lie waste a long time, and then be succeeded by the merciful interposition of God restoring them to their land and privileges. This idea would seem to limit it. at the utmost, to the return from Babylon.
Be poured out – This is a common and usual mode of indicating that the influences of the Spirit of God would be imparted Isa 44:3; Eze 39:29; Joe 2:28-29; Act 2:17-18.
From on high – From heaven (compare Luk 24:49).
And the wilderness be a fruitful field – Until that change shall come when the places that are desolate shall become fertile, and the places which are now fertile and prosperous shall become desolate and barren. This may refer to the time when Jerusalem, that would have lain so long waste, would be again inhabited and cultivated, and when Babylon, then so prosperous, would become desolate and ruined. The expression has a proverbial cast and denotes change and revolution (see the note at Isa 29:17).
Fuente: Albert Barnes’ Notes on the Bible
Isa 32:15-17
Until the Spirit be poured upon us from on high
Spiritual influences
I.
THERE IS PROVIDED IN CONNECTION WITH THE CHRISTIAN ECONOMY, THE BESTOWMENT OF SPIRITUAL INFLUENCES ON MANKIND.
1. In what manner is the Spirit poured from on high? It cannot but be expected that there must be not a little of mystery on such a subject. Yet the information we possess is distinct and important. There was a distinct communication of this influence made to the apostles, which was accompanied by immediate and visible signs. But it was intended that this Spirit should influence the hearts of men in general: an arrangement was made, in the Divine goodness, by which the Gospel should be rendered powerful and effectual to produce great moral results in the hearts and on the lives of men. We speak of this influence as common and permanent. We pretend not to state how this Spirit comes down to influence the minds of men: the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is everyone that is born of the Spirit. But we do regard it as an essential principle, that the Spirit of God is poured out upon mankind; and we declare that to reject this doctrine is most perilous to the immortal soul!
2. For what purposes is the Spirit poured from on high? One effect of this influence on the minds of the apostles at first was a great and a public one; it was intended to endow them with those miraculous gifts and graces which were commensurate with the divinity of their claims–the truth of their mission–the importance of their object. But the more ordinary influences of the Spirit are still poured out, and are most important to effect the salvation of the soul. He is the Spirit of repentance–of faith–of power–of knowledge–of wisdom and revelation in the knowledge of Christ roof holiness–of comfort–of love–of anticipation.
3. To what extent is the Spirit poured from on high? It is evidently the design of God that there should be a very wide extension of this influence.
4. Under what necessity is the Spirit poured from on high? Excepting it were the case that such an arrangement had been made, in the mercy of God, for changing the state of mankind, there could have been no prospect of happiness on earth, or of everlasting glory hereafter.
II. THE FACTS REGARDING THE BESTOWMENT OF SPIRITUAL INFLUENCE UPON MANKIND OUGHT TO PRODUCE ON OUR MINDS THE MOST POWERFUL EFFECTS.
1. We ought carefully to ascertain whether we have the communication of this influence of the Spirit.
2. Pray that there may be an outpouring of this communication. Pray for this gift for yourselves–for your families–for the Church of God–for the world. (James Parsons.)
The pouring-out of the Spirit
Whoever has paid any serious attention to religion must be convinced of his natural weakness and inability to fulfil even his own wishes and resolutions. It is to meet this undoubted fact of mans natural inability to do the will of God that the Divine influence of the Holy Spirit was arranged and promised.
I. THE INFLUENCE OF THE SPIRIT IN THE PROGRESS OF THE GOSPEL. The Bible shows us our dependence on God as Creator, Preserver, and Lord.
1. On the first page we find the creation, with all its wonders, recorded. The earth was without form, and void. But the Spirit of God moved on the face of the waters, and forthwith light and order proceeded, life appeared, the heavens and the earth, and all was very good.
2. Sin came and devastated the social world. The evil spirit of temptation was at work.
3. During the times of the prophets the limited range of the Spirit was felt and more favoured days proclaimed.
4. These promises were revived in the words of Christ, who more particularly entered into the offices and working of the Holy Ghost and its influence on the future Church as well as on the individual lives of Christians. On Him also the Spirit descended in a bodily form. He gives definite promises of the particular gift–promises which the disciples did not rightly apprehend.
5. In subsequent history all was made plain and clear. On the day of Pentecost was the great promise fully realised.
6. The apostles, in all their writings, enter fully into its power and influence. Do the converts need wisdom? The Father will give the Spirit of wisdom. Or, deliverance from corruption? The Spirit works in them to will and to do the good pleasure. The distinguishing marks of a Christian are that he walks after the Spirit; is spiritually minded; that the Spirit dwells in a man as a Spirit of adoption, confidence, and love; while the apostle glories in tribulation because of the Holy Ghost, and prays that the disciples may be filled with hope by the power of the Holy Ghost. Thus we see the nature and office of the Spirit.
II. ITS PRACTICAL APPLICATION TO OURSELVES. All persons are divided into two classes.
1. Those who have no adequate apprehension of the nature or value of divine things. The natural man receiveth not the things of God, for they are foolishness unto him. They are therefore ignorant for want of spiritual illumination. But, continues the apostle, God hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. This reveals to us the knowledge of ourselves as ruined and lost.
2. But as there may be light without heat, so there may be knowledge without practice. The Word of God may be received with joy, but it may not take root in the soul. It is the glory of the Gospel that it not only inculcates what is right, but gives strength to perform it: it teaches what is evil, and helps to subdue that evil. All this is wrought by the Holy Ghost. (Homilist.)
A national Pentecost
I. THE NATIONAL IMPORT OF THESE WORDS. That the thought of Isaiah was national, and not individual, may easily be gathered from his opening words, and from the whole burden of his message. It is of a king he speaks, and of the effects of a righteous rule. The words of our text are especially addressed to women, and reveal the sad state of society as it was when Isaiah addressed it. There is no hope for the nation when its women are careless daughters, and contemptible of holy things. Woman is the last bulwark of godliness. If women are lost to God, all is lost. Yet though the prophets heart groans under the lamentable state of the women of his day, he sees a glad day coming, when the Spirit shall be so outpoured, that society will be purified. Upon the outpouring of the Spirit, three things are to take place.
1. There is to be a godly revolution. It may be silent and natural, but is to be very real. The very wilderness is to become a fruitful field. The desert is to blossom as the rose. If we study the prophecy of Joel, we see the signs are revolutionary. And no language employed by Carlyle in his French Revolution is more potent, more expressive. I will show wonders in the heaven and in the earth, blood, and fire, and pillars of smoke; the sun shall be turned into darkness and the moon into blood. It is the recreation of the nation that the prophet has in his mind. Ezekiels valley of dry bones is to be re-animated. The national identity as well as the national life is to be restored.
2. There is to be an outburst of new life. The wilderness is to blossom, the fruitful field is to become a forest. Mazzini must foster a Young Italy to-day if he is to create a new Italy to-morrow. The Spirit generates new life. The visions of possibilities in the young, the fresh dreams of the old, all make for a new existence.
3. There is also to be a newly organised government. A king rules in righteousness. And even the wilderness, type of lawless oppression, is to be under a just government. Judgment shall rule in the wilderness. Righteousness is the basis of peace. Pascal says, Philosophy says, know thyself. Christianity says, know thy God. That is all the difference between the maxims of the world and the new force that Pentecost created in the world. When men fall into right relationship with God, they will soon fall into right relations with one another.
II. THE EFFECT OF THE OUTPOURING OF THE HOLY GHOST. Pentecost was only a promise, a first-fruit, a miniature fulfilment of the prophets great words.
1. There is in our prophecy a restoration of blessing. Acquainted as Isaiah was with vast reaches of arid desert, he sees it a fruitful field. Out of death life comes, and into barrenness, fruitfulness.
2. There is to be a multiplication of blessing. That vast, dreary stretch of desert in the East is to be as the Vale of Carmel, luxuriant and beautiful, and Carmels valley is to be as precious as Lebanons forest. And righteousness is to sway its sceptre over all. The effect of righteousness is to be quietness and assurance for ever. The Church of apostolic days was a beautiful miniature of still larger things, of richer spiritual results.
3. There is to be a social betterment for all. Wherever Christianity goes it uplifts the races. Unbelief may sneer at Christianity, but it still remains the greatest civilising force in the world.
III. THINGS ESSENTIAL TO THE NEW ORDER. The Holy Spirit is to effect regeneration, by convicting men of sin, of righteousness and of judgment. By breathing into them a new life, and by Divine illumination. Three things are essential to a new kingdom. Power to create it, authority to govern it, a cause for its existence. Garibaldi found his cause in the degraded condition of his people. Jesus finds His cause not only in the lost condition of the human race, but also in the Fathers eternal love and purpose. Christ is said to be seated at the right hand of power. That word power is the same as that from which we get dynamics. The very strength of power, a mighty force. Christ is at the right hand of Almighty power. There are certain powers in the world which we call forces; such as gravity, steam, hydraulics, liquid air, electricity. These forces operate along definite lines, just as surely as a train of railway carriages runs along the track of its lines of steel. It is said, Whenever you obey the law of power, the law of power obeys you. Now, in fact, this is just what Peter says. The Holy Ghost is given to them that obey Him. If the Holy Spirit is to use a man, work through and by a man, he must obey the laws of the Spirit. He must be conformed to Gods will. Let me now quote to you some cases where men have been obedient to the Holy Spirit, and as a result have been filled with power from on high. In each case they have obeyed Christs word–Tarry ye . . . until ye be endued with power from on high. Jonathan Edwards, a quiet, strong intellect, strongly Calvinistic, whose influence in the world has been most mighty, says, I found from time to time an inward sweetness that would carry me away in my contemplations. This I know not how to express otherwise than as a calm, sweet abstraction of the soul from all the concerns of the world, and sometimes a kind of vision of being alone on the mountains, far from all mankind, sweetly conversing with Christ, and wrapped and swallowed up in God. Then there is John Flavel, who one day journeying alone, had such concentration of mind, such ravishing tastes of heavenly joys, that he utterly lost sight and sense of this world, and for some hours knew no more where he was than if a deep sleep had fallen upon him in the night. Thus we see that these men wholly consecrated to God, obeying His will, placing themselves in direct communication with the Spirit of God, leaving their whole being open to the Spirits operations, were filled with a Divine power that is inexpressible. And may we not thus lie open to His gracious incoming, and wait daily upon God until the Spirit be poured out upon us from on high?
IV. THE NATURE OF THE SPIRITS MANIFESTATIONS. The Holy Spirits presence is seen in His conviction of the sinner. When He is among us, men realise their sinfulness, and cry unto God. (F. James.)
Judgment and mercy
Some time ago, amid a very heavy thunderstorm, I heard, between two of the heaviest peals, the carolling of a lark! It was a strange and welcome contrast. All around us the thunder was growling and roaring, but in one of the brief interludes there came this burst of bird-song. And all about this chapter one hears the growl of the threatening thunder. There is a gathering storm of judgment. The future is full of menace. And yet, in the midst of all the approaching terror, there sounds out this sweet little paean about fruitful fields, and righteous relationships, and peaceful homes, and happy, restful days. It was ever the way of this great prophet. The hard note of judgment was alternated with the softer note of mercy. The larks song is frequently heard amid the thunder. (J. H.Jowett, M. A.)
The Spirit poured out
I. Here is A GREAT PROPHET FORESEEING THE OUTPOURING OF THE SPIRIT OF GOD. That in itself would be interesting, but it is rendered doubly so by the fact that–
II. HE PROCEEDS TO NAME THE RESULTS WHICH WOULD FOLLOW THE OUTPOURING (Isa 32:15-17). (J. H. Jowett, M. A.)
Results of the outpouring of the Spirit
Here is the problem: If the Spirit of God were to be poured out upon a nation, what would happen?
1. The unfolding of creation in accordance with the fullest design of God. The wilderness a fruitful field, &c. Is that to be taken literally or only figuratively? Shall we interpret it as only meaning that the wilderness of meanness and niggardliness and greed shall break into the fruitful field of benevolence and philanthropy, or shall we interpret it according to its literal meaning that nature itself shall pass into larger bounteousness and perfection? I think the literal interpretation is the right one. I think Isaiah means just what he says, that the beautifying of humanity will elicit higher beauty in the world about us. Throughout the whole book you will find this doctrine taught, that the perfection of nature is involved in the redemption of men. Nature cannot put on all the fulness of her beautiful garments until man puts on the beauty of holiness. The unfolding of one awaits the evolution of the other. Scripture affirms that nature is held in bondage. She is fettered, and unable to realise the full glory of her design, and this because of the moral and spiritual bondage of man. This is not the teaching only of the prophet Isaiah. It is apostolic teaching. Have you ever paused at that profound word of the Apostle Paul, where he says that, the earnest expectation of creation waiteth for the revealing of the sons of God? English translation does not in any degree express the extraordinary force of the figure which the apostle employs. What is the figure? It is this. Paul represents nature standing bound, with uplifted head, scanning with longing eyes the horizon from which she looks for help, her hands stretched out to grasp and welcome the redemption into freedom and perfection which she yearns for and confidently expects. That is the figure: creation, bound and imperfect, yearning and waiting for her redemption and perfection, which is to come through redeemed man.
2. Judgment and righteousness shall dwell among them as abiding guests. Righteousness shall dwell there! It shall not be an occasional visitor, a spasmodic impulse, an inconstant and irregular desire. It shall dwell there as a permanent disposition. It shall not be a weak emotion. It shall be a mighty passion. When the Spirit of God is poured out upon a people, that people shall hunger for righteousness. You know how it is with mountain air. Down in the sultry valley we are sluggish and languid. We are indifferent about our food. We come to it as a custom; we take it as a task.
But if we get up into the pure, strong air of the higher moorlands, our languor drops from us, and our appetite awakes, and we turn to our food with hunger, and take it with relish.
3. The creation of social peace. Put things right, and peace will come. Maladjustments always produce unrest in the physical and moral life. (J. H.Jowett, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. And the fruitful field] vehaccarmel. So fifteen MSS., six ancient, and two editions; which seems to make the noun an appellative.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Until the Spirit be poured upon us from on high: and this calamity and desolation shall, in a manner, continue until the time come, in which God will pour, or, as the Hebrew word properly signifies, reveal, i.e. evidently and plentifully pour out, his Spirit from heaven upon his people; which was done in some sort upon the return of the people from Babylon, when God, by his Spirit, stirred up the spirit, both of Cyrus to give them liberty of returning to Jerusalem, and of the people to return and build the city and temple; but was far more clearly and fully accomplished in the days of the Messiah. And indeed the promises contained in these and the following words and verses were not fulfilled upon their coming out of Babylon, after which time they had but a little reviving in their bond. age, as is said, Ezr 9:8, and continued in servitude and distress under the Persian emperors, Neh 9:36,37, and afterward suffered many and grievous calamities from the kings of Syria and Egypt, and from the Romans; which suits very ill with that glorious promise here following, Isa 32:18. And therefore these promises concern the times of the gospel, when Gods Spirit was in a most evident and glorious manner poured forth upon the apostles, and other believing Jews, to the astonishment of their very adversaries; and when the following promises were in a good measure fulfilled, and are more fully to be accomplished in Gods due time.
The wilderness be a fruitful field, and the fruitful field be counted for a forest; which is allegorically understood. The meaning may be this; Gods people, who were desolate and destroyed, shall be revived and flourish, and their flourishing enemies shall be brought to desolation and destruction. It may also signify the conversion of the barren and despised Gentiles, and the rejection of the Jews, in the time of the Messiah.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. This can only partiallyapply to the spiritual revival in Hezekiah’s time; its fullaccomplishment belongs to the Christian dispensation, first atPentecost (Joe 2:28; Act 2:17),perfectly in coming times (Psa 104:30;Eze 36:26; Eze 39:29;Zec 12:10), when the Spirit shallbe poured on Israel, and through it on the Gentiles (Mic5:7).
wilderness . . . fruitfulfield . . . forestwhen Judea, so long waste, shall be populousand fruitful, and the land of the enemies of God shall be desolate.Or, “the field, now fruitful, shall be but as a barren forest incomparison with what it shall be then” (Isa29:17). The barren shall become fruitful by regeneration; thosealready regenerate shall bring forth fruits in such abundance thattheir former life shall seem but as a wilderness where no fruitswere.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Until the Spirit be poured upon us from on high,…. That is, Jerusalem shall lie in ruins until this time comes; which therefore cannot be understood of the effusion of the Spirit on the day of Pentecost, which, as it was before the destruction of the city by the Romans, so the desolation it was brought to by the Chaldeans did not last so long; but must be interpreted of a pouring forth of the Spirit in his gifts and graces yet to come, which will bring on the fulness of the Gentiles, and the conversion of the Jews, and till that time comes Jerusalem will continue in a ruinous condition; the sense is the same with that of Lu 21:24 “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles are fulfilled”. The Targum of the place is,
“until refreshing comes to us from the face of him, whose Shechinah, or Majesty, is in the highest heavens;”
with which may be compared Ac 3:19:
and the wilderness be a fruitful field, and the fruitful field be counted for a forest; this will be the consequence, fruit, and effect of the effusion of the Spirit in the latter day; that such parts of the world as were like a wilderness, barren and unfruitful, producing nothing but the briers and thorns of impiety, infidelity, superstition, and idolatry, should now become like a fruitful field; the Gospel being now preached everywhere, multitudes of souls converted, churches raised and formed, and these filled with such as were laden with the fruits of righteousness; and such places where the Gospel had been preached and professed, and where churches had been planted, and there were some good degree of fruitfulness in word and works, now should be abundantly more fruitful, and the professors of religion more numerous, and look more like a forest, for number of trees, than a field. Kimchi says this whole paragraph shall be accomplished in the days of the Messiah.
Fuente: John Gill’s Exposition of the Entire Bible
The state would then continue long, very long, until at last the destruction of the false rest would be followed by the realization of the true. “Until the Spirit is poured out over us from on high, and the wilderness becomes a fruitful field, and the fruitful field is counted as the forest. And justice makes its abode in the desert, and righteousness settles down upon the fruit-field. And the effect of righteousness will be peace, and the reward of righteousness rest and security for ever. And my people dwells in a place of peace, and in trustworthy, safe dwellings, and in cheerful resting-places. And it hails with the overthrow of the forest, and into lowliness must the city be brought low.” There is a limit, therefore, to the “for ever” of Isa 32:14. The punishment would last till the Spirit, which Israel had not then dwelling in the midst of it (see Hag 2:5), and whose fulness was like a closed vessel to Israel, should be emptied out over Israel from the height of heaven (compare the piel , Gen 24:20), i.e., should be poured out in all its fulness. When that was done, a great change would take place, the spiritual nature of which is figuratively represented in the same proverbial manner as in Isa 29:17. At the same time, a different turn is given to the second half in the passage before us. The meaning is, not that what was now valued as a fruit-bearing garden would be brought down from its false eminence, and be only regarded as forest; but that the whole would be so glorious, that what was now valued as a fruit-garden, would be thrown into the shade by something far more glorious still, in comparison with which it would have the appearance of a forest, in which everything grew wild. The whole land, the uncultivated pasture-land as well as the planted fruitful fields of corn and fruit, would then become the tent and seat of justice and righteousness. “Justice and righteousness’ ( m ishpat and ts e daqah ) are throughout Isaiah the stamp of the last and perfect time. As these advance towards self-completion, the produce and result of these will be peace ( maaseh and abhodah are used to denote the fruit or self-reward of work and painstaking toil; compare ). But two things must take place before this calm, trustworthy, happy peace, of which the existing carnal security is only a caricature, can possibly be realized. In the first place, it must hail, and the wood must fall, being beaten down with hail. We already know, from Isa 10:34, that “the wood” was an emblem of Assyria; and in Isa 30:30-31, we find “the hail” mentioned as one of the forces of nature that would prove destructive to Assyria. And secondly, “the city” ( , a play upon the word, and a counterpart to ) must first of all be brought low into lowliness (i.e., be deeply humiliated). Rosenmller and others suppose the imperial city to be intended, according to parallels taken from chapters 24-27; but in this cycle of prophecies, in which the imperial city is never mentioned at all, “the city” must be Jerusalem, whose course from the false peace to the true lay through a humiliating punishment (Isa 29:2-4; Isa 30:19., Isa 31:4.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 15-20: DELIVERANCE, REST AND PEACE WILL SURELY COME
1. Since judgment upon the Jewish nation will continue until the time of their repentance, at the second coming of Jesus Christ, it is ONLY THEN that the Spirit will be poured upon them from on high (vs. 15a; Eze 36:24-26), and that they will be restored to their own land in perpetual peace, safety and fruitfullness, (vs. 15b-18; Eze 16:63; Zep 3:9; Isa 62:1-2; Jer 31:31-34; Isa 45:17).
2. Before such peace and security is the experience of Israel, her oppressors must be judged.
a. “The forest”, in vs. 19, appears to represent the hosts of Antichrist – “the city” their highly organized hostility.
b. These will be so effectively crushed, by divine judgment, that they will never again disturb the peace of God’s people.
3. The last verse (20) not only provides a word of comfort for the faithful of the nation, who await this time of blessedness (Hos 2:18; Isa 11:6-9; Eze 34:25; Isa 65:25; Zec 14:20); it also gives encouragement to those who are presently engaged in scattering the precious seed of God’s Word, (Php_2:16; 1Co 15:57-58).
Fuente: Garner-Howes Baptist Commentary
15. Till the Spirit be poured out upon you. Because the Prophet speaks of the Jews among whom God had determined to plant his Church, it was therefore necessary to leave to them some hope of salvation, that they might not faint amidst so great afflictions; for, while the Lord is severe towards wicked men who falsely shelter themselves under his name, yet in some manner he preserves his Church. The Prophet therefore adds this promise, that they might know that, whatever be the severity with which he punishes his people, still he is always mindful of his covenant; for he never threatens in such a manner as not to leave some ground for consolation, so as to cheer and comfort the hearts of believers, even when their affairs are utterly desperate. Besides, in order that they may fully enjoy the comfort which is offered to them, he raises their eyes to the very Author of life; and indeed we see that, when a favorable change takes place, the greater part of men fill themselves to excess with bread and wine, and, when they are pressed by famine, they neglect God and solicit the earth.
With good reason, therefore, does Isaiah say that “the Spirit” will come from on high to refresh and fertilize the earth; and he alludes, I have no doubt, to that saying of David,
“
Send forth thy Spirit, and they shall be created, and thou wilt renew the face of the earth.” (Psa 104:30.)
Holding out this as an evidence that God is reconciled, he at the same time declares that the restoration of the Church proceeds solely from the grace of God, who can remove its barrenness as soon as he has imparted strength from heaven; for he who created all things out of nothing, as if they had formerly existed, is able to renew it in a moment.
And the wilderness become a Carmel. (342) In explaining this comparison of “the wilderness” to “Carmel,” commentators are sadly at a loss; but, as I remarked on a former passage, (Isa 29:17,) where a similar phrase occurred, (343) the Prophet merely, in my opinion, points out the happy effect of that restoration, namely, that the abundance and plenty of all things will prove that God is actually reconciled to his people. He says that places which formerly were “wildernesses” shall be like “Carmel,” which was a rich and fertile spot, and on that account receives its name; and that “Carmel” shall be like “a wilderness,” that is, it shall be so fertile, that if we compare what it now is with what it shall afterwards be, it may seem like “a wilderness.” It is an enlarged representation of that unwonted fertility. “Fields now barren and uncultivated shall be fertile, and cultivated and fertile fields shall yield such abundant fruit that their present fertility is poverty and barrenness, in comparison of the large produce which they shall afterwards yield;” just as if we should compare the fields of Savoy with those of Sicily and Calabria, and pronounce them to be a “wilderness.” In a word, he describes unparalleled fertility, which believers shall enjoy, when they have been reconciled to God, in order that they may know his favor by his acts of kindness.
While Isaiah thus prophesies concerning the reign of Hezekiah, all this is declared by him to relate to the kingdom of Christ as its end and accomplishment; and therefore, when we come to Christ, we must explain all this spiritually, so as to understand that we are renewed as soon as the Lord has sent down the Spirit from heaven, that we who were “wildernesses” may become cultivated and fertile fields. Ere the Spirit of God has breathed into us, we are justly compared to wildernesses or a dry soil; for we produce nothing but “thorns and briers,” and are by nature unfit for yielding fruits. Accordingly, they who were barren and unfruitful, when they have been renewed by the Spirit of God, begin to yield plentiful fruits; and they whose natural dispositions had some appearance of goodness, being renewed by the same Spirit, will afterwards be so fruitful, that they will appear as if they had formerly been a “wilderness;” for all that men possess is but a wild forest, till they have been renewed by Christ. Whenever, therefore, the Church is afflicted, and when her condition appears to be desperate, let us raise our eyes to heaven, and depend fully on these promises.
(342) Bogus footnote
(343) Bogus footnote
Fuente: Calvin’s Complete Commentary
(15) Until the spirit be poured upon us from on high . . .There was, then, a fixed limit of the desolation then described. Isaiah dwelt, as Joel (Joe. 2:28) had dwelt before him, on the outpouring of the Spirit which should sweep away the frivolities of a profligate luxury and lead to a nobler life. The effect of that outpouring is described in symbolic language which had been used before (see Note on Isa. 29:17), the wilderness taking the place of Lebanon.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15-17. Until the Spirit be poured upon us Then shall begin the dispensation of the great moral changes referred to in Isa 32:1-8. The captivity will sift the just from the unjust and disobedient. The remnant shall return. Morally, the land shall become a fruitful field, where righteousness shall flourish, and peace, its result, shall abide with quietness and assurance for ever; that is, for a long, long time.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Great Turn-Around ( Isa 32:15-20 ).
Analysis.
a Until the Spirit is poured on us from above, and the wilderness becomes a fruitful field, and the fruitful field be counted for a forest (Isa 32:15).
b Then ‘judgment’ (justice and fair-play) will dwell in the wilderness, and righteousness will abound in the fruitful field (Isa 32:16).
c And the work of righteousness will be peace, and the effect of righteousness quietness and confidence for ever (Isa 32:17).
c And my people will live in a peaceable habitation, and in sure dwellings, and in quiet resting places (Isa 32:18).
b But it will hail in the downfall of the forest, and the city will be utterly laid low (Isa 32:19) .
a Blessed are you who sow beside all waters, who send forth the feet of the ox and the ass (Isa 32:20).
In ‘a’ the Spirit will be poured forth from above, and the land will blossom, and in the parallel those who ‘sow beside all waters’ and plod on through the times of trouble and patiently watch over their ox and ass can be sure that they will be blessed. In ‘b’ justice will dwell in the wilderness and in the fruitful field, but in the parallel hail will be poured out on the forest and the city. In ‘c’ righteousness will prevail, and will bring peace and quiet confidence, and in the parallel the people will live in peaceable habitation in security and quietness.
The Pouring Out Of The Spirit ( Isa 32:15-20 ).
As ever Isaiah sees beyond the gloom. God will finally work on behalf of His remnant (Isa 6:12). After the destruction and the coming exile will also come the time when God acts again on behalf of His true people. Isaiah does not know how long after but he knows that it will happen. The picture is put in terms of both a transformed land and a transformed people, the result of the Spirit being poured forth. Then the land will blossom and so will the people.
Isa 32:15-17
‘Until the Spirit is poured on us from above,
And the wilderness becomes a fruitful field,
And the fruitful field be counted for a forest.
Then judgment will dwell in the wilderness,
And righteousness will abound in the fruitful field,
And the work of righteousness will be peace,
And the effect of righteousness quietness and confidence for ever.’
God will act on behalf of His people through His Spirit. The verb ‘poured out’ demonstrates that rain is in mind in the description, thus the Spirit is seen as active in producing rain on the land resulting in fruitful fields where there was wilderness, and the land which was once fruitful field becoming so luxurious that they will appear like a forest (compare Isa 29:17). It is the picture of a redeemed earth, another Eden, a new creation, an agriculturalist’s heaven (compare Psa 104:30), but as Isa 44:1-5 makes clear it will also result in the transformation of the people.. To Israel it is finally a picture of the new heaven and the new earth (Isa 65:17; Isa 66:22; Rev 21:1) when evil has been done away.
But we are here dealing with God, And the commencement of the pouring out of the rain producing the heavenly fruitfulness need not mean that we limit this to happening within a man-period. The time between the commencement of the pouring out of the ‘rain’ of the Spirit, and the final Paradise could be ‘a thousand years’ or even ‘a thousand generations’ (a long period designated by God), for this is the heavenly harvest.
So the Spirit Who initially hovered over creation ready to act (Gen 1:2), will now act in full measure in the restoration of God’s purposes, directly intervening to restore what has been spoiled.
But stress is also laid on true judgment and righteousness which will result in peace, quietness and confidence (compare Isa 30:15), and while to some extent the fruitfulness will be a vindication to Israel, that can only be so because the nation has itself become just and righteous in the sight of God. There could be no vindication otherwise, as previous chapters have made clear. Like Abraham they will have believed God and it is counted to them for righteousness (Gen 15:6; Gen 50:11).
Thus the working of the Spirit must be seen as also producing righteousness in men’s hearts through faith, resulting in right judgments and righteous living (compare Isa 44:1-5). And the result of that righteousness will be peace, and its continual effect everlasting quietness and confidence. So the overall picture of the Spirit’s outpouring is of heaven-like fruitfulness and heavenly righteousness in men’s hearts, resulting in perfect spiritual rest and joy, the result of their new trust in Yahweh (contrast Isa 30:15).
This pouring out of the Spirit has already been indicated in Isa 11:2 where it makes the coming king righteous and successful, and in Isa 28:6 where it gives true judgment to the one who judges and strength to the people of God who defend against the enemy. It is therefore seen as powerfully effective through men’s lives. We will come across more of this in a short while (Isa 42:1-4; Isa 44:1-5), and it is also taken up even later by Joe 2:28, and in a slightly different way in Eze 36:25-32.
That is why John the Baptiser will drench men and women (baptise) in expectancy of this promised pouring out of the Spirit, of which he sees himself the forerunner (that is what his baptism pictured as coming), and will preach in terms of a harvest of men and destruction of the unfruitful (Mat 3:7-12). He considered rightly that he was introducing the end days. He just did not know how long they would be.
And Jesus Himself was drenched in the Holy Spirit at His baptism as the One Who would finally drench with the Holy Spirit all Who are His. Indeed the New Testament sees Him as the One Who brings about this outpouring of the Spirit, both through His life, when the working of the Spirit was already apparent (Luk 4:1; Joh 3:1-7), then in those who responded to Him (Luk 11:13), and then in the Upper Room and at Pentecost (Joh 16:7; Joh 20:22; Act 2:1-2).
There would be a partial fulfilment in the inter-testamental period when ‘Israel’ once again began to flourish, and their fields became abundantly fruitful, and there would also be a spiritual fulfilment in the coming of the king in His humility, the king Who would reign in righteousness, and in the coming of the Holy Spirit. But the final fulfilment undoubtedly awaits His second coming, and the new heaven and the new earth, the eternal realm. This distinction was not, however, specifically known to Isaiah. He knew that full deliverance would come about, what he did not know was how, and on what time-scale. He saw the future as one whole. What he did not know was the intermediate process, what he did know was the final result. For the prophets were not predicting events as such, (although they did also do that). Rather they were predicting the triumph of God as He acted in His own way to bring about His will.
Isa 32:18
‘And my people will live in a peaceable habitation,
And in sure dwellings, and in quiet resting places.’
The result of the Spirit’s work will be that God’s true people, refined and purified (Isa 4:4), will have peace and security and wherever they dwell, peace, security and rest will be all-prevailing (compare Isa 11:1-10; Joh 14:1-2). It is a picture of Heaven on earth for them in their spiritual lives (as citizens of Heaven – Php 3:20) followed by Heaven above, an eternal Paradise.
Isa 32:19
‘But it will hail in the downfall of the forest,
And the city will be utterly laid low.’
In contrast with the pouring out of the Spirit on the righteous will be the hail, which results in the downfall of the forest. The forest has in past chapters been symbolic of Israel’s enemies (Isa 10:18-19; Isa 10:34), and the city is ever symbolic of corrupt and rebellious man (Isa 24:10; Isa 24:12; Isa 25:2; Isa 26:5), while hail is symbolic of judgment (Isa 28:2; Isa 28:17), and the result of this downfall will be that the world cities with all their pretensions and arrogance will be laid low (Isa 25:10-12; Isa 26:5). As ever mercy and glory is paralleled with judgment and destruction (Isa 30:25).
Note the contrast between righteousness coming in the wilderness and in the fruitful field (Isa 32:16), whereas judgment comes on the forest and the city (Isa 32:19). The one represents living freely and openly away from evil influences, the other those who cause harm and danger (both man and wild beast) and those who live in sin and corruption.
This contrast can be interestingly compared with the laws of uncleanness. The ‘clean’ animals were those who lived in the fields and partook of what was ‘clean’. The ‘unclean’ lived in the bare mountains and the forests, and scrabbled after what was ‘unclean’, and connected with the dust of death.
Isa 32:20
‘Blessed are you who sow beside all waters,
Who send forth the feet of the ox and the ass.’
Finally Isaiah ends on an encouraging note for the present believers. Blessed are those who sow beside all waters, both when times are hard, and when times are promising. They make use of all God’s provision. They never fail to send forth the feet of the ox and ass to do their work, they never slacken in the service of Yahweh. They will be truly blessed, because God has blessed them for their faithfulness. In the analysis this parallels with the pouring out of the Spirit. These already enjoy the work of the Spirit, which is available through all ages (Psa 51:10-11; Psa 139:7; Psa 143:10), even before His pouring out at Pentecost.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 32:15-16. Until the Spirit be poured upon us The prophet teaches, that the calamity which he had foretold should at length terminate, after a long delay, in excellent benefits to be conferred upon the people of God, as he had shewn in ch. Isa 29:17, &c. and Isa 30:19, &c. which are analogous to this. The benefits that he here enumerates are principally spiritual: and though the prophet, no doubt, in these words refers primarily to the blessings consequent upon the people’s return from the Babylonish captivity; yet there can be no doubt that they likewise refer to the effusion of the Holy Spirit in the times of the Messiah, and the consequent conversion of the Gentile world; that wilderness, which, through grace, should be turned into a fruitful field. See ch. Isa 29:17. Eze 36:24; Eze 36:38 and Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 32:15 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.
Ver. 15. Until the Spirit be poured upon us from on high. ] Donec Dominus dignabitar suum favorem et gratiam denuo nobis impertiri, Till God shall please once more to impart unto us his grace and favour. So he sets them no certain time of restoration; as desirous thereby to stir them up to pray continually, and to bring forth fruits worthy amendment of life. This effusion of “the Spirit upon all flesh” Joe 2:28 – that is, of the best thing upon the basest – is a very great mercy.
And the wilderness be a fruitful field.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
spirit. Hebrew. ruach. App-9. Compare Joe 2:28. Eze 36:25-27.
poured. Hebrew. ‘arah. Occurs in Isa 3:17; Isa 22:6, and here in the “former” portion; and in Isa 53:12, the “latter” portion.
Fuente: Companion Bible Notes, Appendices and Graphics
the spirit: Isa 11:2, Isa 11:3, Isa 44:3, Isa 45:8, Isa 59:19-21, Isa 63:11, Psa 104:30, Psa 107:33, Pro 1:23, Eze 39:29, Joe 2:28, Joe 2:29, Zec 12:10, Luk 24:49, Joh 7:39, Act 2:17, Act 2:18, Act 2:33, 2Co 3:8, Tit 3:5, Tit 3:6
wilderness: Isa 29:17, Isa 35:2, Isa 35:7, Isa 54:1-3, Isa 55:11-13, Isa 60:1-22, Isa 61:3-5, Hos 1:10, Hos 1:11, Rom 11:18-26
Reciprocal: Psa 72:7 – In his days Psa 72:16 – There Psa 85:12 – our land Isa 28:6 – for a spirit Isa 33:5 – he hath Isa 35:1 – wilderness Isa 41:19 – plant Isa 48:18 – then had Isa 54:13 – great Isa 62:1 – the righteousness Isa 62:4 – shalt no Eze 34:26 – shower Eze 37:14 – shall put Hos 6:3 – as the rain Mic 5:7 – as a dew Zec 4:6 – Not Zec 11:2 – for Mat 12:18 – and he Mar 1:8 – he shall Mar 12:9 – and will Luk 3:16 – he shall Joh 14:27 – Peace I leave Act 2:38 – and ye Act 10:36 – preaching Act 11:1 – the Gentiles Gal 3:14 – might Jam 3:17 – peaceable 1Pe 1:12 – sent
Fuente: The Treasury of Scripture Knowledge
Isa 32:15. Until the Spirit be poured upon us, &c. And this calamity shall, in a manner, continue until the time come in which God will pour, or, as , properly signifies, reveal, that is, evidently and plentifully confer his Spirit upon his people. Which was done, in some sort, upon their return from Babylon, when God, by his Spirit, moved Cyrus to give them liberty of returning to Jerusalem, and the people to return and build the city and temple. But it was far more clearly and fully accomplished in the days of the Messiah, when Gods Spirit was in a most evident and glorious manner poured forth upon the apostles and other believing Jews, to the astonishment of their very adversaries; and when the following promises were, in a good measure, fulfilled, and are more fully to be accomplished in Gods due time. And the wilderness be a fruitful field Which expressions are to be understood allegorically of the conversion of the Gentile nations, which had been long barren, and of the rejection of the Jews in the time of the Messiah. See on Isa 29:17.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
32:15 Until the {k} spirit shall be poured upon us from on high, and the wilderness shall be a fruitful field, and the {l} fruitful field shall be counted for a forest.
(k) That is, when the Church will be restored, thus the prophets after they have denounced God’s judgments against the wicked, used to comfort the godly, lest they should faint.
(l) The field which is now fruitful, will be but as a barren forest in comparison to what it will be then as in Isa 29:17 which will be fulfilled in Christ’s time, for then they who were before as the barren wilderness, being regenerate will be fruitful and they who had some beginning of godliness, will bring forth fruit in such abundance, that their former life will seem but as a wilderness where no fruit was.
Fuente: Geneva Bible Notes
These reversals would not be final, however. God’s Spirit would effect an even greater change later in the future (cf. Psa 104:30; Eze 36:26-27; Joe 2:28; Zec 12:10). Then the wilderness would become fertile, and what was presently considered fertile would become a veritable jungle so full of large plants would it be (cf. Isa 30:23-26). The creation will burgeon, the divine curse will be removed, and the damage that sin has caused will be reversed (cf. Isa 29:17).