Isaiah 32:5
No longer will a fool be called noble, nor a scoundrel be respected.
No longer
This phrase indicates a definitive change or shift from a previous state. In the context of Isaiah, it suggests a future time when the current social order will be overturned. Historically, this reflects the prophetic vision of a coming era of justice and righteousness, often associated with the Messianic age. The Hebrew root here implies a cessation of a practice or condition, emphasizing the transformative power of God's intervention.

will a fool
The term "fool" in Hebrew is "nabal," which conveys more than just a lack of wisdom; it implies moral deficiency and a rejection of God. In the biblical context, a fool is someone who lives in defiance of God's laws and wisdom. This word choice underscores the moral and spiritual dimensions of foolishness, which are often overlooked in contemporary understandings.

be called noble
To be "called noble" suggests a societal recognition or attribution of honor and status. The Hebrew word for "noble" is "nadib," which can mean generous or willing, but in this context, it refers to someone of high social standing. The verse critiques the misapplication of honor, where those who are morally corrupt are wrongly esteemed. This reflects a common biblical theme where true nobility is associated with righteousness and godly character, not merely social position.

nor a scoundrel
The word "scoundrel" translates from the Hebrew "keli," which denotes someone who is deceitful or wicked. This term is often used in the Old Testament to describe individuals who act with malice or engage in corrupt practices. The use of this word highlights the moral decay that can pervade societies, where such individuals might be wrongly elevated or respected.

be respected
To "be respected" implies receiving honor or esteem from others. The Hebrew root "shabach" can mean to praise or commend. In the context of this verse, it points to the misplaced admiration that society can sometimes bestow upon those who are unworthy. The prophetic message here is one of hope and correction, envisioning a time when true values will be recognized and upheld.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah's ministry spanned the reigns of several kings in Judah. He is known for his prophecies concerning both judgment and redemption.

2. Judah
The southern kingdom of Israel during Isaiah's time. The people of Judah were often the direct audience of Isaiah's prophecies.

3. Fool
In the Hebrew context, the term "fool" (nabal) refers to someone who is morally deficient, lacking wisdom and understanding of God's ways.

4. Scoundrel
The Hebrew word used here (kilay) implies a deceitful or wicked person, often engaging in dishonest or corrupt behavior.

5. Noble
The term "noble" (nadiv) in Hebrew refers to someone who is generous, honorable, and of high moral character.
Teaching Points
Discernment in Leadership
As believers, we must exercise discernment in whom we honor and follow. True nobility is marked by godly character, not just outward appearances or eloquence.

Moral Integrity
The passage challenges us to evaluate our own lives. Are we living with integrity, or are we merely putting on a facade of nobility?

Cultural Values
In a world that often celebrates charisma over character, Isaiah 32:5 reminds us to align our values with God's standards, not societal trends.

Judgment and Redemption
Isaiah's prophecy points to a time of righteous judgment where true character will be revealed. This foreshadows the ultimate judgment and redemption through Christ.

Role of the Church
The church should be a place where true nobility is recognized and cultivated, encouraging believers to grow in wisdom and godliness.
Bible Study Questions
1. How does Isaiah 32:5 challenge our current understanding of leadership and respect within the church and society?

2. In what ways can we discern between true nobility and mere appearances in our daily interactions?

3. Reflect on a time when you misjudged someone's character. How can Isaiah 32:5 guide you in future assessments?

4. How does the message of Isaiah 32:5 relate to Jesus' teachings on false prophets and true discipleship?

5. What practical steps can you take to ensure that your life reflects true nobility as defined by biblical standards?
Connections to Other Scriptures
Proverbs 26:1
This verse discusses the inappropriateness of honoring a fool, similar to Isaiah 32:5's theme of not calling a fool noble.

Matthew 7:15-20
Jesus warns about false prophets, emphasizing the importance of discerning true character, which aligns with Isaiah's message of not respecting scoundrels.

James 3:13-18
James contrasts earthly wisdom with heavenly wisdom, paralleling the distinction between fools and the truly noble.
The Conventional Abuse of Moral TermsProf. G. A. Smith, D. D.Isaiah 32:5
Vile PersonA. B. Davidson, LL. D.Isaiah 32:5
A Flourishing KingdomIsaiah 32:1-8
A New EraF. Delitzsch.Isaiah 32:1-8
An Ideal of Political GoodE. Johnson Isaiah 32:1-8
Asayria and JudahProf. S. R. Driver, D. D.Isaiah 32:1-8
Isaiah's UtopiaW. B. Dalby.Isaiah 32:1-8
Reformed SocietyE. A. Lawrence.Isaiah 32:1-8
A Mark of Good Government, EtcW. Clarkson Isaiah 32:5-8
People
Isaiah
Places
Jerusalem
Topics
Bountiful, Churl, Fool, Foolish, Generous, Highly, Honorable, Honour, Knave, Liberal, Longer, Miser, Named, Noble, Respected, Rich, Rogue, Scoundrel, Spoken, Vile
Dictionary of Bible Themes
Isaiah 32:4

     5038   mind, the human
     5168   muteness
     5193   tongue
     5842   eloquence

Isaiah 32:3-4

     2354   Christ, mission
     8355   understanding

Library
The Hiding-Place
'And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.'--ISAIAH xxxii. 2. We may well say, Of whom speaketh the prophet this? Here are distinctly attributed to one of ourselves, if we take the words in their simplicity and fulness, functions and powers which universal experience has taught us not to look for in humanity. And there have been a great many attempts--as it seems to me, altogether
Alexander Maclaren—Expositions of Holy Scripture

Sowing Beside all Waters.
"Blessed are ye that sow beside all waters."--ISAIAH xxxii. 20. These words form part of a great prophetic vision. The prophet is standing among his countrymen like a watchman on the walls of Jerusalem. And far away, as he looks, the distant horizon of his stormy sky is bright with Messianic hopes, but around him the shadows lie dark and heavy. It was his destiny to speak to a people whose ears were dull of hearing and their hearts without understanding; but he never lost the conviction that the
John Percival—Sermons at Rugby

Sureness
The work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.' (Isaiah xxxii. 17.) One reason why I glory in teaching Full Salvation is that it includes a religion of certainty. It brings a man to a place of sureness as to his religious relationships. A soul just awakened to a sense of responsibility is naturally full of wonderment and anxiety, and this must be disposed of. So that when we speak of a man obtaining Salvation, we say 'he found peace'.
T. H. Howard—Standards of Life and Service

Peace on Earth through Righteousness
And the work of righteousness shall be peace: and the effect of righteousness quietness and confidence forever. --ISAIAH 32:17. After we have found peace in our own souls through faith in God and in His Son, Jesus Christ our Saviour, if our faith is honest, we must feel the desire and the duty of helping to make peace prevail on earth. But here we are, in a world of confusion and conflict. Darkness and ignorance strive against light. Evil hates and assaults good. Wrong takes up arms against right.
Henry Van Dyke—What Peace Means

The Cloven Rock
C. P. C. Is. xxxii. 2 In the great and terrible wilderness I wandered in thirst and dread; The burning sands were beneath my feet, And the firece glow overhead. The fiery serpents and scorpions dire Dwelt in that lonely land, And around and afar, as a glimmering sea, The shadowless, trackless sand. Then came a day in my journey drear When I sank on the weary road, And there fell a shadow across the waste-- The shade of the wings of God. The shadow solemn, and dark, and still, Lay cool on the purple
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Under his Shadow.
A BRIEF SACRAMENTAL DISCOURSE DELIVERED AT MENTONE TO ABOUT A SCORE BRETHREN."He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty."--Psalm xci. 1. UNDER HIS SHADOW. I MUST confess of my short discourse, as the man did of the axe which fell into the stream, that it is borrowed. The outline of it is taken from one who will never complain of me, for to the great loss of the Church she has left these lower choirs to sing above. Miss Havergal, last and loveliest
Charles Hadden Spurgeon—Till He Come

A vision of the King.
ONE of the most blessed occupations for the believer is the prayerful searching of God's holy Word to discover there new glories and fresh beauties of Him, who is altogether lovely. Shall we ever find out all which the written Word reveals of Himself and His worthiness? This wonderful theme can never be exhausted. The heart which is devoted to Him and longs through the presence and indwelling of the Holy Spirit to be closer to the Lord, to hear and know more of Himself, will always find something
Arno Gaebelein—The Lord of Glory

The Second Continental Journey.
1827-28. PART I.--GERMANY. After John and Martha Yeardley had visited their friends at home, their minds were directed to the work which they had left uncompleted on the continent of Europe; and, on their return from the Yearly Meeting, they opened this prospect of service before the assembled church to which they belonged. (Diary) 6 mo. 18.--Were at the Monthly Meeting at Highflatts, where we laid our concern before our friends to revisit some parts of Germany and Switzerland, and to visit
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The First Ministry of the Baptist.
(LUKE III.) "Hark, what a sound, and too divine for hearing, Stirs on the earth and trembles in the air! Is it the thunder of the Lord's appearing? Is it the music of his people's prayer? "Surely He cometh, and a thousand voices Shout to the saints, and to the deaf and dumb; Surely He cometh, and the earth rejoices, Glad in his coming who hath sworn, I come." F. W. H. MYERS. The Preaching of Repentance--His Power as a Preacher--His Message--Warning of Impending Judgment--The Wages of Sin Thirty
F. B. Meyer—John the Baptist

Have Read the Letter which You in Your Wisdom have Written Me. You Inveigh against Me
I have read the letter which you in your wisdom have written me. You inveigh against me, and, though you once praised me and called me true partner and brother, you now write books to summon me to reply to the charges with which you terrify me. I see that in you are fulfilled the words of Solomon: "In the mouth of the foolish is the rod of contumely," and "A fool receives not the words of prudence, unless you say what is passing in his heart;" and the words of Isaiah: "The fool will speak folly,
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

St. Malachy's Apostolic Labours, Praises and Miracles.
[Sidenote: 1140, October] 42. (23). Malachy embarked in a ship, and after a prosperous voyage landed at his monastery of Bangor,[576] so that his first sons might receive the first benefit.[577] In what state of mind do you suppose they were when they received their father--and such a father--in good health from so long a journey? No wonder if their whole heart gave itself over to joy at his return, when swift rumour soon brought incredible gladness even to the tribes[578] outside round about them.
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight
Abraham Kuyper—The Work of the Holy Spirit

Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects
A. C. Gaebelein—The Work Of Christ

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

Assurance
Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know
Thomas Watson—A Body of Divinity

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they
Leo the Great—Writings of Leo the Great

The Plan for the Coming of Jesus.
God's Darling, Psalms 8:5-8.--the plan for the new man--the Hebrew picture by itself--difference between God's plan and actual events--one purpose through breaking plans--the original plan--a starting point--getting inside. Fastening a Tether inside: the longest way around--the pedigree--the start. First Touches on the Canvas: the first touch, Genesis 3:15.--three groups of prediction--first group: to Abraham, Genesis 12:1-3; to Isaac, Genesis 26:1-5; to Jacob, Genesis 28:10-15; through Jacob,
S. D. Gordon—Quiet Talks about Jesus

How to Make Use of Christ as the Truth, that we May Get Our Case and Condition Cleared up to Us.
The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation
Edward Burbidge—The Kingdom of Heaven; What is it?

How Christ is to be Made Use of as Our Life, in Case of Heartlessness and Fainting through Discouragements.
There is another evil and distemper which believers are subject to, and that is a case of fainting through manifold discouragements, which make them so heartless that they can do nothing; yea, and to sit up, as if they were dead. The question then is, how such a soul shall make use of Christ as in the end it may be freed from that fit of fainting, and win over those discouragements: for satisfaction to which we shall, 1. Name some of those discouragements which occasion this. 2. Show what Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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