The instruments also - In the Hebrew here there is a paronomasia which cannot be imitated in a translation. The word 'instruments' here denotes evidently the means by which the churl accomplishes his object; whether it be by words, by judicial decisions, or by crafty devices. This is also a kind of proverbial expression, and is given as a further reason why such a person would not be employed by a wise and virtuous prince.

Are evil - He will make use of any unprincipled means, any wicked plan or device, to accomplish his purpose. "With lying words." With false representations; or with deceitful promises and assurances. His aim would be particularly directed to the poor and humble, as more easily deprived of their rights than the rich and powerful. It was also of greater importance to defend the rights of the poor, and therefore the prophet says that such a person should not be in the employ of a just and virtuous ruler.

Even when the needy speaketh right - That is, although the cause of the needy is one of truth and equity. When this would be manifest, the unprincipled man in power would deprive him of his rights, and, therefore, under a wise and virtuous administration, such a person should not be employed.

The instruments also of the churl are evil "As for the niggard, his instruments are evil" - His machinations, his designs. The paronomasia, which the prophet frequently deals in, suggested this expression וכלי כליו vechelai kelaiv. The first word is expressed with some variety in the MSS. Seven MSS. read וכילי vekili, one וכל vechol, another וכולי vecoli.

To destroy the poor with lying words "To defeat the assertions of the poor in judgment" - A word seems to have been lost here, and two others to have suffered a small alteration, which has made the sentence very obscure. The Septuagint have happily retained the rendering of the lost word, and restored the sentence in all its parts: Και διασκεδασαι λογους ταπεινων εν κρισει· ולהפר דברי אביון במשפט ulehapher dibrey ebyon bemishpat, "And disperse the words of the poor in judgment. "They frequently render the verb הפר haphar by διασκεδασαι, A MS. reads ולדבר uledabber, which gives authority for the preposition ל lamed, to, necessary to the sense, and the Septuagint, Syriac, and Chaldee read במשפט bemishpat, In judgment.

The instruments also of the churl are evil,.... Not his vessels or measures he sells by, which are small and deficient, as Kimchi and Ben Melech interpret it; nor his servants, his tools in doing his wickedness, which are fit for his purpose, wicked men; but rather these are much the same with "the instruments of the foolish shepherd", Zechariah 11:15 and may signify the evil ways and methods which covetous pastors or shepherds take to fleece the flock, and to increase their own gain:

he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right; he consults, contrives, and forms schemes with all craft and cunning, on purpose, to corrupt, as the word (h) signifies, the poor and meek, humble and afflicted souls, with false doctrines; even when these poor and needy ones, who want to have sound and comfortable doctrine delivered to them, speak and ask for that which is right and just, agreeably to the oracles of God, and the analogy of faith, but can not have it; wherefore such a man is unfit to be a ruler in the house of God.

(h) "ad corrumpendum afflictos in eloquiis falsitaits", Montanus.

The instruments also of the churl are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right.

32:7 Lying words - With false and unrighteous decrees. Even - When their cause is just and good.

the needy...: or, he speaketh against the poor in judgment

7. churl-"the fraudulent"; this verse refers to the last clause of Isa 32:5; as Isa 32:6 referred to its first clause.

speaketh right-pleadeth a just cause (Isa 29:21); spiritually, "the poor man's cause" is the divine doctrine, his rule of faith and practice.

32:1-8 Christ our righteous King, and his true disciples, are evidently here intended. The consolations and graces of his Spirit are as rivers of water in this dry land; and as the overhanging rock affords refreshing shade and shelter to the weary traveller in the desert, so his power, truth, and love, yield the believer the only real protection and refreshment in the weary land through which he journeys to heaven. Christ bore the storm himself, to keep it off from us. To him let the trembling sinner flee for refuge; for he alone can protect and refresh us in every trial. See what pains sinners take in sin; they labour at it, their hearts are intent upon it, and with art they work iniquity; but this is our comfort, that they can do no more mischief than God permits. Let us seek to have our hearts more freed from selfishness. The liberal soul devises liberal things concerning God, and desires that He will grant wisdom and prudence, the comforts of his presence, the influence of his Spirit, and in due time the enjoyment of his glory.