Isaiah 32:5

KJV

The vile person shall be no more called liberal, nor the churl said [to be] bountiful.

KJV (with Strong's)

The vile person {H5036} shall be no more called {H7121} liberal {H5081}, nor the churl {H3596} said {H559} to be bountiful {H7771}.

Complete Jewish Bible

The mean person will no longer be called generous, or the miserly said to be noble;

Berean Standard Bible

No longer will a fool be called noble, nor a scoundrel be respected.

American Standard Version

The fool shall be no more called noble, nor the churl said to be bountiful.

Commentary

### SUMMARY
Isaiah 32:5 delivers a profound prophetic declaration concerning a future era of divine justice and moral clarity, often understood as the Messianic kingdom. It foretells a time when the true character of individuals will be undeniably revealed, dismantling the deceptive appearances and societal misjudgments prevalent in the present age. In this transformed society, those who are genuinely wicked and miserly will no longer be misidentified or praised as generous and noble, ensuring that true virtue is recognized and hypocrisy is exposed.

### CONTEXT
* **Literary Context:** Isaiah 32:5 is situated within a broader prophetic oracle (Isaiah 32:1-8) that vividly portrays the blessings and characteristics of a righteous king's reign. The preceding verses ([Isaiah 32:1-4](/isaiah/32-1 "Isaiah 32:1-4 - The Righteous King and His Reign")) set the stage by describing a king who rules in righteousness and princes who govern with justice, bringing about spiritual renewal and understanding among the people. In this transformed society, the eyes of those who see will not be dim, and the ears of those who hear will listen; the "hasty" will understand knowledge, and the "stammerers" will speak plainly. Verse 5 then serves as a specific illustration of this societal and spiritual restoration, emphasizing the accurate discernment of character as a hallmark of this righteous era. It contrasts the current state, where the wicked might be praised, with a future where genuine virtue will be distinguished from mere pretense. The subsequent verses ([Isaiah 32:6-8](/isaiah/32-6 "Isaiah 32:6-8 - The Character of the Fool and the Noble")) further elaborate on the contrasting natures of the fool and the noble person, reinforcing the theme of moral clarity.
* **Historical & Cultural Context:** Isaiah's ministry occurred during a tumultuous period in Judah's history (8th century BCE), marked by political instability, moral decay, and the looming threat of Assyrian invasion. The prophet frequently condemned the societal injustices, hypocrisy, and spiritual blindness prevalent among the people and their leaders. In Isaiah's time, outward appearances, wealth, and social status often masked true character, and those who were genuinely corrupt might still be lauded for superficial acts or positions of power. The cultural norms often allowed for a disconnect between one's inner disposition and public reputation. This prophecy, therefore, speaks to a deep longing for a rectified social order where integrity triumphs over pretense, and true worth is recognized. It reflects a divine promise of a future kingdom that would stand in stark contrast to the moral confusion and spiritual bankruptcy of contemporary Judah, where the righteous were often oppressed and the wicked prospered.
* **Key Themes:** This verse contributes significantly to several overarching themes within Isaiah and the broader prophetic tradition. A primary theme is **Moral Clarity and Righteous Judgment**, highlighting the establishment of a society where truth prevails, and individuals are judged by their true character rather than by false reputations or manipulative displays. This aligns with the prophetic vision of God's ultimate justice, where the distinction between the righteous and the wicked becomes undeniably clear, as seen in passages like [Malachi 3:18](/malachi/3-18 "Malachi 3:18 - Distinguishing the Righteous and the Wicked"). Another key theme is the **Exposure of Hypocrisy**, promising an end to the deception where wicked or selfish individuals are mistakenly lauded for virtues they do not possess. This resonates deeply with the biblical warnings against pretense and insincerity, echoing the condemnations of hypocrisy found throughout Scripture, particularly in the New Testament (e.g., [Matthew 23:27-28](/matthew/23-27 "Matthew 23:27-28 - Woes to the Scribes and Pharisees")). Finally, the verse underscores the theme of **Divine Justice and Societal Transformation**, pointing to an era under a righteous king—often identified as the Messiah—where justice is perfectly administered, leading to a rectified social order. The proper naming and recognition of character are integral to this eschatological transformation, reflecting the comprehensive renewal promised in the Messianic age (e.g., [Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - Prophecy of the Messiah's Reign")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Vile person (Hebrew, _nâbâl'_):** This term (H5036) denotes someone who is stupid, wicked, especially impious, foolish, or contemptible. It signifies a person lacking moral and spiritual discernment, often characterized by godlessness and depravity. It's the same root used to describe Nabal in [1 Samuel 25](/1_samuel/25 "1 Samuel 25 - David, Nabal, and Abigail"), whose name itself means "fool" or "vile person," illustrating his boorish, arrogant, and ungenerous character.
* **Churl (Hebrew, _kîylay'_):** This word (H3596) describes someone niggardly, miserly, or deceitful, particularly in the sense of withholding generosity. It implies a person who is crafty and selfish, hoarding resources rather than sharing them, and whose actions are driven by self-interest rather than benevolence.
* **Liberal (Hebrew, _nâdîyb'_):** This term (H5081) originally means "voluntary" and extends to "generous," "magnanimous," or "noble." It describes someone of high character, willing to give freely, and often associated with true leadership and princely qualities. It represents genuine benevolence and open-heartedness.
* **Bountiful (Hebrew, _shôwaʻ'_):** This word (H7771) relates to freedom and nobility, signifying someone who is liberal, opulent, or rich, particularly in the sense of being generous with their wealth. It refers to a truly benevolent giver, contrasting sharply with the miserly "churl."

#### Verse Breakdown
* **"The vile person shall be no more called liberal":** This clause prophesies an end to the misidentification of the morally corrupt. In the future righteous kingdom, individuals characterized by foolishness, wickedness, and impiety (the "vile person" or _nâbâl_) will no longer be mistakenly or deceptively referred to as "liberal" (_nâdîyb_), meaning noble, generous, or magnanimous. This signifies a societal shift where true character, not outward pretense or manipulation, will determine one's reputation.
* **"nor the churl said [to be] bountiful":** This parallel clause reinforces the theme of accurate discernment. The "churl" (_kîylay_), who is miserly, selfish, and deceitful, will no longer be described or praised as "bountiful" (_shôwaʻ_), meaning genuinely generous or opulent in giving. This highlights the exposure of hypocrisy, where those who hoard or act selfishly will no longer be able to masquerade as benevolent givers. The emphasis is on truth prevailing over false appearances.

#### Literary Devices
The verse primarily employs **Antithesis** and **Parallelism** to convey its message. **Antithesis** is evident in the stark contrast between the "vile person" and "liberal," and the "churl" and "bountiful." These opposing pairs highlight the moral inversion that will be corrected in the coming age. The structure also uses **Synonymous Parallelism** where the second clause ("nor the churl said [to be] bountiful") reiterates and reinforces the message of the first clause ("The vile person shall be no more called liberal"), using different but related terms to deepen the emphasis on the clarity of character assessment. This prophetic declaration serves as a form of **Divine Promise**, assuring a future where God's righteous standards will be fully manifested in human society, leading to a just and discerning social order.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 32:5 speaks to a profound eschatological hope for a world where truth and righteousness prevail, a vision deeply rooted in God's character as a just and discerning judge. It articulates the divine promise that the current moral confusion, where wickedness can masquerade as virtue, will ultimately be rectified. This rectification is not merely a social improvement but a spiritual transformation, reflecting God's ultimate sovereignty over human affairs and His commitment to establishing a kingdom where integrity is the norm. The verse affirms that God's truth will triumph over all forms of deception, exposing the superficiality of human pretense and validating genuine righteousness. It points to a time when outward appearances will no longer deceive, and the true nature of the heart will be plainly seen, aligning human judgment with divine perception.

* [Proverbs 11:3](/proverbs/11-3 "Proverbs 11:3 - Integrity Guides the Upright")
* [Matthew 7:15-20](/matthew/7-15 "Matthew 7:15-20 - You Will Know Them by Their Fruits")
* [Revelation 20:12](/revelation/20-12 "Revelation 20:12 - The Books Were Opened")

### REFLECTION AND APPLICATION
Isaiah 32:5 serves as both a prophetic promise and a practical challenge for believers today. It calls us to cultivate a life of authentic integrity, where our actions consistently reflect our true character and motives, rather than seeking superficial praise or engaging in deceptive displays. In a world often swayed by appearances and manipulative rhetoric, this verse encourages us to develop spiritual discernment, striving to see beyond outward show and understand the true motives and character of individuals, aligning our judgment with God's truth. It reminds us that while injustice and hypocrisy may seem to triumph in the present, God's ultimate justice will prevail, providing comfort and hope to those who long for righteousness. This prophecy motivates us to practice genuine generosity, not for public acclaim, but from a heart transformed by God's grace, understanding that true benevolence flows from a spirit of love and selflessness. It urges us to live in anticipation of the coming kingdom, where all pretense will be stripped away, and true righteousness will be honored, while wickedness is exposed in the clear light of divine truth.

#### Questions for Reflection
* **How does this verse challenge my own tendency to judge others based on superficial appearances or reputation rather than true character?**
* **In what ways might I be tempted to present a "liberal" or "bountiful" image while harboring a "vile" or "churlish" heart?**
* **How can I cultivate greater spiritual discernment in my interactions with others and in my understanding of societal values?**
* **What hope does this prophecy offer me in a world where hypocrisy and injustice often seem to prevail?**

### FAQ
**What does "vile person" and "churl" mean in this context?**

Answer: In Isaiah 32:5, the "vile person" translates the Hebrew word _nâbâl_ (H5036), which denotes someone who is foolish, morally corrupt, godless, and contemptible. It signifies a person lacking spiritual and ethical discernment, often acting wickedly. The "churl" translates _kîylay_ (H3596), referring to a miserly, crafty, or deceitful individual, particularly one who withholds generosity. Both terms describe individuals whose inner character is marked by selfishness and moral depravity, contrasting sharply with true nobility and generosity. This distinction is crucial for understanding the prophetic promise of moral clarity in the Messianic age, where such individuals will no longer be mislabeled as "liberal" or "bountiful."

**How does this verse relate to the concept of hypocrisy?**

Answer: Isaiah 32:5 directly addresses the issue of hypocrisy by prophesying an end to the deception where wicked or selfish individuals are mistakenly lauded for virtues they do not possess. It speaks to a time when outward appearances will no longer be able to mask inner corruption. The "vile person" pretending to be "liberal" and the "churl" feigning "bountifulness" are prime examples of hypocrisy. The verse promises that in God's righteous kingdom, such pretense will be exposed, and true character will be recognized. This theme resonates strongly with New Testament teachings on hypocrisy, where Jesus frequently condemned those who performed religious acts for show rather than from a sincere heart, as seen in [Matthew 6:1-6](/matthew/6-1 "Matthew 6:1-6 - On Giving, Praying, and Fasting").

**Is this prophecy fulfilled, or is it still future?**

Answer: While elements of moral clarity and discernment are present in the Church through the Holy Spirit (e.g., [1 Corinthians 2:15](/1_corinthians/2-15 "1 Corinthians 2:15 - The Spiritual Person Judges All Things")), the full and universal realization of Isaiah 32:5's promise is generally understood to be eschatological, referring to the perfect reign of the Messiah. It points to a future kingdom where divine justice is fully established, and all deception is stripped away, making the distinction between true righteousness and wickedness undeniably clear. This ultimate fulfillment is anticipated in the consummation of God's kingdom, often associated with the second coming of Christ and the establishment of the new heavens and new earth, where righteousness dwells (e.g., [2 Peter 3:13](/2_peter/3-13 "2 Peter 3:13 - New Heavens and New Earth")).

### CHRIST-CENTERED FULFILLMENT
Isaiah 32:5 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, the Messiah, and the kingdom He inaugurates. Jesus is the righteous King, prophesied in [Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prophecy of the Messiah's Reign"), who rules with perfect justice and discernment. In His earthly ministry, Jesus consistently exposed hypocrisy, revealing the true hearts of those who outwardly appeared righteous but were inwardly corrupt, as seen in His woes against the Pharisees in [Matthew 23](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees"). He taught His followers to judge by fruit, not by appearance, stating, "You will recognize them by their fruits" ([Matthew 7:16](/matthew/7-16 "Matthew 7:16 - You Will Recognize Them by Their Fruits")). The coming of Christ brought a new era where the Spirit of God enables believers to discern truth from falsehood ([1 John 4:1](/1_john/4-1 "1 John 4:1 - Test the Spirits")). Ultimately, the full and universal realization of this prophecy awaits the final establishment of Christ's kingdom, when He returns to judge the living and the dead ([2 Timothy 4:1](/2_timothy/4-1 "2 Timothy 4:1 - Charge to Timothy")) and every hidden thing will be brought to light ([Luke 12:2](/luke/12-2 "Luke 12:2 - Nothing is Hidden")). In His perfect reign, there will be no more confusion or mislabeling; the "vile person" will indeed be known as vile, and the "churl" as churl, while true nobility and generosity, exemplified perfectly by Christ Himself, will shine forth eternally.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 5:20

Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

Malachi 3:18

Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

Psalms 15:4

In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.

Proverbs 23:6

¶ Eat thou not the bread of [him that hath] an evil eye, neither desire thou his dainty meats:

Proverbs 23:8

The morsel [which] thou hast eaten shalt thou vomit up, and lose thy sweet words.

1 Samuel 25:25

Let not my lord, I pray thee, regard this man of Belial, [even] Nabal: for as his name [is], so [is] he; Nabal [is] his name, and folly [is] with him: but I thine handmaid saw not the young men of my lord, whom thou didst send.

1 Samuel 25:3

Now the name of the man [was] Nabal; and the name of his wife Abigail: and [she was] a woman of good understanding, and of a beautiful countenance: but the man [was] churlish and evil in his doings; and he [was] of the house of Caleb.