Isaiah 38
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Isaiah 38
Hezekiah's Sickness
1In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.
Jamieson-Fausset-Brown
CHAPTER 38
Is 38:1-22. Hezekiah's Sickness; Perhaps Connected with the Plague or Blast Whereby the Assyrian Army Had Been Destroyed.
1. Set ... house in order--Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.
thou shall die--speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.
CHAPTER 38
Is 38:1-22. Hezekiah's Sickness; Perhaps Connected with the Plague or Blast Whereby the Assyrian Army Had Been Destroyed.
1. Set ... house in order--Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.
thou shall die--speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.
The Pulpit Commentary
In those days. The illness of Hezekiah is fixed by Isa_38:5 (and 2Ki_20:6) to the fourteenth year of his reign, or b.c. 714. The entire narrative of this chapter and the next is therefore thirteen or fourteen years earlier than that of Isa_36:1-22; Isa_37:1-38; which belongs to Hezekiah's closing years, b.c. 701-698 (see the comment on Isa_26:1, Isa_26:2). Sick unto death; i.e. attacked by a malady which, if it had run its natural course, would have been fatal. Isaiah the prophet the son of Amoz. This double designation of Isaiah, by his office and by his descent, marks the original independence of this narrative, which was not intended for a continuation of Isa_37:1-38. Thou shalt die, and not live. Prophecies were often threats, and, when such, were conditional, announcing results which would follow unless averted by prayer or repentance (compare Jonah's prophecy, "Yet forty days, and Nineveh shall be overthrown," Jon_3:4).
In those days. The illness of Hezekiah is fixed by Isa_38:5 (and 2Ki_20:6) to the fourteenth year of his reign, or b.c. 714. The entire narrative of this chapter and the next is therefore thirteen or fourteen years earlier than that of Isa_36:1-22; Isa_37:1-38; which belongs to Hezekiah's closing years, b.c. 701-698 (see the comment on Isa_26:1, Isa_26:2). Sick unto death; i.e. attacked by a malady which, if it had run its natural course, would have been fatal. Isaiah the prophet the son of Amoz. This double designation of Isaiah, by his office and by his descent, marks the original independence of this narrative, which was not intended for a continuation of Isa_37:1-38. Thou shalt die, and not live. Prophecies were often threats, and, when such, were conditional, announcing results which would follow unless averted by prayer or repentance (compare Jonah's prophecy, "Yet forty days, and Nineveh shall be overthrown," Jon_3:4).
2Then Hezekiah turned his face toward the wall, and prayed unto the LORD,
Jamieson-Fausset-Brown
2. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.
2. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.
The Pulpit Commentary
Hezekiah turned his face toward the wall. The action resembles that of Ahab (1Ki_21:4); but the spirit is wholly different. Ahab turned away in sullenness, Hezekiah that he might pray undisturbed. Beds seem to have been placed in the corners of rooms, with the head against one wall of the room, and one side against another.
Hezekiah turned his face toward the wall. The action resembles that of Ahab (1Ki_21:4); but the spirit is wholly different. Ahab turned away in sullenness, Hezekiah that he might pray undisturbed. Beds seem to have been placed in the corners of rooms, with the head against one wall of the room, and one side against another.
3And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore.
Jamieson-Fausset-Brown
3. He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., Ex 20:12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.
walked--Life is a journey; the pious "walk with God" (Ge 5:24; 1Ki 9:4).
perfect--sincere; not absolutely perfect, but aiming towards it (Mt 5:45); single-minded in walking as in the presence of God (Ge 17:1). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (Mt 5:20-48; 2Co 3:6, 14, 17).
wept sore--Josephus says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (2Ki 23:26, 27).
3. He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., Ex 20:12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.
walked--Life is a journey; the pious "walk with God" (Ge 5:24; 1Ki 9:4).
perfect--sincere; not absolutely perfect, but aiming towards it (Mt 5:45); single-minded in walking as in the presence of God (Ge 17:1). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (Mt 5:20-48; 2Co 3:6, 14, 17).
wept sore--Josephus says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (2Ki 23:26, 27).
The Pulpit Commentary
Remember now, O Lord. Hezekiah was in the full vigour of life—thirty-nine years old only. He had probably as yet no son, since Manasseh, who succeeded him, was but twelve (2Ki_21:1, 2Ch_33:1) when Hezekiah died at the age of fifty-four. It was a grievous thing to a Jew to leave no male offspring: it was viewed as a mark of the Divine displeasure to be cut off in the midst of one's days (Job_15:32; Job_22:15, Job_22:16 : Psa_55:23; Pro_10:27; Ecc_7:17). Hezekiah asked himself—Had he deserved such a sentence? He thought that he had not. He knew that, with whatever shortcomings, he had endeavoured to serve God, had trusted in him (2Ki_18:5), cleaved to him (2Ki_18:6), "departed not from following him, but kept his commandments" (2Ki_18:6) He therefore ventured upon an expostulation and an earnest prayer; and God was pleased to hear the prayer and to grant it. I have walked before thee in truth and with a perfect heart. Compare the unbiased testimony of the authors of Kings and Chronicles (2Ki_18:3-6; 2Ch_29:2; 2Ch_31:20, 2Ch_31:21). Under the old dispensation, there was nothing to prevent men from pleading their righteousness before God (comp. Job_31:4-40; Psa_7:3; Psa_18:20-24; Psa_26:1-8, etc.). Hezekiah, however, does not really regard himself as sinless (comp. verse 17). And Hezekiah wept sore. In the East feelings are but little restrained. Joy shows itself in laughter and shouting, grief in tears and shrill cries. Xerxes wept when he thought of the shortness of human life (Herod; 7.46); the Persians rent the air with load cries at the funeral of Masistius (ibid; 9.24); on the news of the defeat at Salamis all Susa "cried aloud, and wept and wailed without stint" (ibid; 8.99). So David wept for Jonathan (2Sa_1:12) and again for Absalom (2Sa_19:1); Joash wept when he heard the words of the Law (2Ki_22:19); Nehemiah wept at the desolation of Jerusalem (Neh_1:4); the ambassadors of Hezekiah, when disappointed of the object of their embassy, "wept bitterly" (Isa_33:7). No king in the East puts himself under any restraint, if he has an inclination for either tears or laughter.
Remember now, O Lord. Hezekiah was in the full vigour of life—thirty-nine years old only. He had probably as yet no son, since Manasseh, who succeeded him, was but twelve (2Ki_21:1, 2Ch_33:1) when Hezekiah died at the age of fifty-four. It was a grievous thing to a Jew to leave no male offspring: it was viewed as a mark of the Divine displeasure to be cut off in the midst of one's days (Job_15:32; Job_22:15, Job_22:16 : Psa_55:23; Pro_10:27; Ecc_7:17). Hezekiah asked himself—Had he deserved such a sentence? He thought that he had not. He knew that, with whatever shortcomings, he had endeavoured to serve God, had trusted in him (2Ki_18:5), cleaved to him (2Ki_18:6), "departed not from following him, but kept his commandments" (2Ki_18:6) He therefore ventured upon an expostulation and an earnest prayer; and God was pleased to hear the prayer and to grant it. I have walked before thee in truth and with a perfect heart. Compare the unbiased testimony of the authors of Kings and Chronicles (2Ki_18:3-6; 2Ch_29:2; 2Ch_31:20, 2Ch_31:21). Under the old dispensation, there was nothing to prevent men from pleading their righteousness before God (comp. Job_31:4-40; Psa_7:3; Psa_18:20-24; Psa_26:1-8, etc.). Hezekiah, however, does not really regard himself as sinless (comp. verse 17). And Hezekiah wept sore. In the East feelings are but little restrained. Joy shows itself in laughter and shouting, grief in tears and shrill cries. Xerxes wept when he thought of the shortness of human life (Herod; 7.46); the Persians rent the air with load cries at the funeral of Masistius (ibid; 9.24); on the news of the defeat at Salamis all Susa "cried aloud, and wept and wailed without stint" (ibid; 8.99). So David wept for Jonathan (2Sa_1:12) and again for Absalom (2Sa_19:1); Joash wept when he heard the words of the Law (2Ki_22:19); Nehemiah wept at the desolation of Jerusalem (Neh_1:4); the ambassadors of Hezekiah, when disappointed of the object of their embassy, "wept bitterly" (Isa_33:7). No king in the East puts himself under any restraint, if he has an inclination for either tears or laughter.
Fifteen Years Added
4Then came the word of the LORD to Isaiah, saying,
Jamieson-Fausset-Brown
4. In 2Ki 20:4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the Lord came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare Is 65:24; Psa 32:5; Da 9:21).
4. In 2Ki 20:4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the Lord came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare Is 65:24; Psa 32:5; Da 9:21).
The Pulpit Commentary
Then came the word of the Lord to Isaiah, saying. The author of Kings describes graphically how Isaiah, after delivering his message, had gone out, but had not reached the middle court of the palace, when his footsteps were arrested, and the Divine voice bade him "turn again and relieve Hezekiah's fears by a fresh announcement" (2Ki_20:4). So swiftly does God answer "the prayer of faith."
Then came the word of the Lord to Isaiah, saying. The author of Kings describes graphically how Isaiah, after delivering his message, had gone out, but had not reached the middle court of the palace, when his footsteps were arrested, and the Divine voice bade him "turn again and relieve Hezekiah's fears by a fresh announcement" (2Ki_20:4). So swiftly does God answer "the prayer of faith."
5Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.
Jamieson-Fausset-Brown
5. God of David thy father--God remembers the covenant with the father to the children (Ex 20:5; Psa 89:28, 29).
tears--(Psa 56:8).
days ... years--Man's years, however many, are but as so many days (Ge 5:27).
5. God of David thy father--God remembers the covenant with the father to the children (Ex 20:5; Psa 89:28, 29).
tears--(Psa 56:8).
days ... years--Man's years, however many, are but as so many days (Ge 5:27).
The Pulpit Commentary
Thus saith the Lord,… I have heard thy prayer. According to the author of Kings, the full message sent to Hezekiah was, "I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy clays fifteen years; and I will deliver time and this city out of the hand of the King of Assyria; and I will defend this city for mine own sake, and for my servant David's sake" (2Ki_20:5, 2Ki_20:6). The words in italics are additional to those here reported by Isaiah. Fifteen years. This was doubling, or rather more than doubling, the length of Hezekiah's reign, and allowing him a length of life exceeding that of the great majority of the kings of Judah, who seldom attained the age of fifty. Hezekiah lived to be fifty-four.
Thus saith the Lord,… I have heard thy prayer. According to the author of Kings, the full message sent to Hezekiah was, "I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy clays fifteen years; and I will deliver time and this city out of the hand of the King of Assyria; and I will defend this city for mine own sake, and for my servant David's sake" (2Ki_20:5, 2Ki_20:6). The words in italics are additional to those here reported by Isaiah. Fifteen years. This was doubling, or rather more than doubling, the length of Hezekiah's reign, and allowing him a length of life exceeding that of the great majority of the kings of Judah, who seldom attained the age of fifty. Hezekiah lived to be fifty-four.
6And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.
Jamieson-Fausset-Brown
6. In 2Ki 20:8, after this verse comes the statement which is put at the end, in order not to interrupt God's message (Is 38:21, 22) by Isaiah (Is 38:5-8).
will deliver--The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.
6. In 2Ki 20:8, after this verse comes the statement which is put at the end, in order not to interrupt God's message (Is 38:21, 22) by Isaiah (Is 38:5-8).
will deliver--The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.
7And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken;
Jamieson-Fausset-Brown
7. sign--a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (2Ki 20:5, 8); the words in italics are not in Isaiah.
7. sign--a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (2Ki 20:5, 8); the words in italics are not in Isaiah.
The Pulpit Commentary
And this shall be a sign unto thee from the Lord. It was the day of the free offering of "signs" by God to those whom his providence had placed at the head of his people. Ahaz had been offered a sign (Isa_7:11), but had refused the offer made him (Isa_7:12); the Lord had then "himself" given him a sign." Hezekiah received a sign to assure him of the complete discomfiture of Sennacherib (Isa_37:30); an offer was here made him of a sign of a peculiar kind, and it was offered under peculiar conditions. We learn from 2 Kings that a choice was submitted to him—he was to determine whether time, as measured by a certain timepiece or clock, which was known as "the dial of Ahaz," should make a sudden leap forward—the shadow advancing ten degrees upon the dial (2Ki_20:9), or whether it should retire backwards, the shadow upon the same dial receding ten degrees. Hezekiah determined in favour of the latter sign, from its appearing to him the more difficult of accomplishment; and on his declaring his decision, the shadow receded to the prescribed distance. Time was rolled backward, or at any rate appeared to be rolled backward; and the king, seeing so great a miracle, accepted without hesitation the further predictions that had been made to him. The Lord will do this thing that he hath spoken. By the nexus of this verse with the preceding, it would naturally be concluded that "the thing" to be done was the defence of Jerusalem; but verse 22, which belongs properly to this part of the narrative, shows the contrary. Hezekiah had asked for a sign" that he should go up to the house of the Lord."
And this shall be a sign unto thee from the Lord. It was the day of the free offering of "signs" by God to those whom his providence had placed at the head of his people. Ahaz had been offered a sign (Isa_7:11), but had refused the offer made him (Isa_7:12); the Lord had then "himself" given him a sign." Hezekiah received a sign to assure him of the complete discomfiture of Sennacherib (Isa_37:30); an offer was here made him of a sign of a peculiar kind, and it was offered under peculiar conditions. We learn from 2 Kings that a choice was submitted to him—he was to determine whether time, as measured by a certain timepiece or clock, which was known as "the dial of Ahaz," should make a sudden leap forward—the shadow advancing ten degrees upon the dial (2Ki_20:9), or whether it should retire backwards, the shadow upon the same dial receding ten degrees. Hezekiah determined in favour of the latter sign, from its appearing to him the more difficult of accomplishment; and on his declaring his decision, the shadow receded to the prescribed distance. Time was rolled backward, or at any rate appeared to be rolled backward; and the king, seeing so great a miracle, accepted without hesitation the further predictions that had been made to him. The Lord will do this thing that he hath spoken. By the nexus of this verse with the preceding, it would naturally be concluded that "the thing" to be done was the defence of Jerusalem; but verse 22, which belongs properly to this part of the narrative, shows the contrary. Hezekiah had asked for a sign" that he should go up to the house of the Lord."
8Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.
Jamieson-Fausset-Brown
8. bring again--cause to return (Jos 10:12-14). In 2Ki 20:9, 11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare Jos 10:12, 14).
sundial of Ahaz--Herodotus (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (2Ki 16:7, 10). "Shadow of the degrees" means the shadow made on the degrees. Josephus thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare Is 38:21, 22 with 2Ki 20:9, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (2Ki 20:4), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. Bosanquet makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (2Ki 20:9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" (2Ch 32:31), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (Da 3:6).
8. bring again--cause to return (Jos 10:12-14). In 2Ki 20:9, 11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare Jos 10:12, 14).
sundial of Ahaz--Herodotus (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (2Ki 16:7, 10). "Shadow of the degrees" means the shadow made on the degrees. Josephus thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare Is 38:21, 22 with 2Ki 20:9, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (2Ki 20:4), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. Bosanquet makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (2Ki 20:9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" (2Ch 32:31), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (Da 3:6).
The Pulpit Commentary
The sun-dial of Ahaz. We are informed by Herodotus that the sun-dial was an invention of the Babylonians (Herod; 2.109), from whom it would readily pass to the Assyrians. Ahaz may have obtained a knowledge of it, or an actual specimen, when he visited Tiglath-Pileser at Damascus (2Ki_16:10), and, on his return to his capital, have caused one to be erected there. Sun-dials are of several kinds. The one here spoken of seems to have consisted of a set of steps, with a perpendicular gnomon or pole at the top, the shadow of which receded up the steps as the sun rose in the heavens, and descended down them as the sun declined. We must suppose that the sign was given in the forenoon, when the shadow was gradually creeping up the steps. Hezekiah thought that a sudden jump in the same direction would be as nothing compared with a reversal of the motion, and therefore required that the shadow should go back, which it did. How the effect was produced, whether by an eclipse as argued by Mr. Bosanquet, or by refraction, or by an actual alteration of the earth's motion, we are not told; but there is reason to believe that the cause, whatever it was, was local, not general, since the King of Babylon subsequently sent ambassadors, to inquire concerning "the wonder that was done in the land" (2Ch_32:31). The sun returned ten degrees. We must not press this expression as indicating a real alteration of the sun's place in the heavens. The meaning is that the shadow cast by the sun returned.
The sun-dial of Ahaz. We are informed by Herodotus that the sun-dial was an invention of the Babylonians (Herod; 2.109), from whom it would readily pass to the Assyrians. Ahaz may have obtained a knowledge of it, or an actual specimen, when he visited Tiglath-Pileser at Damascus (2Ki_16:10), and, on his return to his capital, have caused one to be erected there. Sun-dials are of several kinds. The one here spoken of seems to have consisted of a set of steps, with a perpendicular gnomon or pole at the top, the shadow of which receded up the steps as the sun rose in the heavens, and descended down them as the sun declined. We must suppose that the sign was given in the forenoon, when the shadow was gradually creeping up the steps. Hezekiah thought that a sudden jump in the same direction would be as nothing compared with a reversal of the motion, and therefore required that the shadow should go back, which it did. How the effect was produced, whether by an eclipse as argued by Mr. Bosanquet, or by refraction, or by an actual alteration of the earth's motion, we are not told; but there is reason to believe that the cause, whatever it was, was local, not general, since the King of Babylon subsequently sent ambassadors, to inquire concerning "the wonder that was done in the land" (2Ch_32:31). The sun returned ten degrees. We must not press this expression as indicating a real alteration of the sun's place in the heavens. The meaning is that the shadow cast by the sun returned.
The Writing of Hezekiah After His Recovery
9The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:
Jamieson-Fausset-Brown
9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Is 38:9 is the heading or inscription.
9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Is 38:9 is the heading or inscription.
The Pulpit Commentary
The writing of Hezekiah; rather, a writing. After he had recovered from his illness, Hezekiah, it would seem, retraced his feelings as he lay upon his sick-bed, and embodied them in this monody. It has been well termed, "a peculiarly sweet and plaintive specimen of Hebrew psalmody" (Cheyne). Four stanzas or strophes of unequal length are thought to be discernible:
(1) from the beginning of Isa_38:10 to the end of Isa_38:12;
(2) from the beginning of Isa_38:13 to the end of Isa_38:14;
(3) from the beginning of Isa_38:15 to the end of Isa_38:17;
(4) from the beginning of Isa_38:18 to the end of Isa_38:20.
In the first two the monarch is looking forward to death, and his strain is mournful; in the last two he has received the promise of recovery, and pours out his thankfulness.
The writing of Hezekiah; rather, a writing. After he had recovered from his illness, Hezekiah, it would seem, retraced his feelings as he lay upon his sick-bed, and embodied them in this monody. It has been well termed, "a peculiarly sweet and plaintive specimen of Hebrew psalmody" (Cheyne). Four stanzas or strophes of unequal length are thought to be discernible:
(1) from the beginning of Isa_38:10 to the end of Isa_38:12;
(2) from the beginning of Isa_38:13 to the end of Isa_38:14;
(3) from the beginning of Isa_38:15 to the end of Isa_38:17;
(4) from the beginning of Isa_38:18 to the end of Isa_38:20.
In the first two the monarch is looking forward to death, and his strain is mournful; in the last two he has received the promise of recovery, and pours out his thankfulness.
10I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.
The Pulpit Commentary
In the cutting off of my days; literally, in the pausing of my days—which is taken by some to mean "the noon-tide of my life"—when my sun had reached its zenith, and might have been expected to begin to decline; by others to signify "the still tranquillity of my life," when it was gliding quietly and peacefully along without anything to disturb it. Isa_38:6 is against this latter view. I shall go to the gates of the grave; rather, I shall enter in at the gates of hell (or, Çáäåò)—the place of departed spirits (see the comment on Isa_14:9). Hezekiah bewails his fate somewhat as Antigone: ̓Αλλ ἔμ ὁ παγκοίτας Αἴδης ζῶσαν ἄγει τὰν ̓Αχέροντος ἀκτάν.
In the cutting off of my days; literally, in the pausing of my days—which is taken by some to mean "the noon-tide of my life"—when my sun had reached its zenith, and might have been expected to begin to decline; by others to signify "the still tranquillity of my life," when it was gliding quietly and peacefully along without anything to disturb it. Isa_38:6 is against this latter view. I shall go to the gates of the grave; rather, I shall enter in at the gates of hell (or, Çáäåò)—the place of departed spirits (see the comment on Isa_14:9). Hezekiah bewails his fate somewhat as Antigone: ̓Αλλ ἔμ ὁ παγκοίτας Αἴδης ζῶσαν ἄγει τὰν ̓Αχέροντος ἀκτάν.
11I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.
The Pulpit Commentary
I shall not see the Lord (comp. Psa_6:5, "In death there is no remembrance of thee; in the grave (Sheol) who shall give thee thanks?" and see also Psa_30:9; Psa_88:10-12; Psa_115:17). The Jews had not yet attained the conception of a blissful region in Hades, where God manifested himself, and the saints, who were awaiting the resurrection, saw him and praised him. Even the Lord. (For examples of repetition for the sake of emphasis, see Isa_29:1; Isa_33:22; Isa_38:19; Isa_40:1; Isa_51:17, etc.) In the land of the living; i.e. "as I do now in the land of the living" (comp. Psa_27:13; Psa_116:9).
I shall not see the Lord (comp. Psa_6:5, "In death there is no remembrance of thee; in the grave (Sheol) who shall give thee thanks?" and see also Psa_30:9; Psa_88:10-12; Psa_115:17). The Jews had not yet attained the conception of a blissful region in Hades, where God manifested himself, and the saints, who were awaiting the resurrection, saw him and praised him. Even the Lord. (For examples of repetition for the sake of emphasis, see Isa_29:1; Isa_33:22; Isa_38:19; Isa_40:1; Isa_51:17, etc.) In the land of the living; i.e. "as I do now in the land of the living" (comp. Psa_27:13; Psa_116:9).
12Mine age is departed, and is removed from me as a shepherd’s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me.
The Pulpit Commentary
Mine age is departed; rather, my dwelling is plucked up. The body seems to be viewed as the dwelling-place of the soul. Hezekiah's is to be taken from him, and carried far away, like a shepherd's tent, while he, his true self, i.e. his soul, is left bare and naked. I have cut off like a weaver my life; rather, I have rolled up, like a weaver, my life. The careful weaver rolls up the web, as it advances, to keep it clean and free from dust. Hezekiah had been equally careful of his life; he had about half finished it, when lo! "Jehovah takes up the fatal scissors" (Cheyne), and severs the unfinished cloth from the loom (compare the Greek myth of Clotho, Laehesis, and Atropos). With pining sickness; rather, as in the margin, from the thrum. The "thrum" is the portion of the warp which adjoins the upper bar of the loom.
Mine age is departed; rather, my dwelling is plucked up. The body seems to be viewed as the dwelling-place of the soul. Hezekiah's is to be taken from him, and carried far away, like a shepherd's tent, while he, his true self, i.e. his soul, is left bare and naked. I have cut off like a weaver my life; rather, I have rolled up, like a weaver, my life. The careful weaver rolls up the web, as it advances, to keep it clean and free from dust. Hezekiah had been equally careful of his life; he had about half finished it, when lo! "Jehovah takes up the fatal scissors" (Cheyne), and severs the unfinished cloth from the loom (compare the Greek myth of Clotho, Laehesis, and Atropos). With pining sickness; rather, as in the margin, from the thrum. The "thrum" is the portion of the warp which adjoins the upper bar of the loom.
13I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me.
The Pulpit Commentary
I reckoned till morning, etc.; i.e. "I lay thinking till the morning, that God would crush me as a lion crushes his prey—I expected him all day long to make an end of me."
I reckoned till morning, etc.; i.e. "I lay thinking till the morning, that God would crush me as a lion crushes his prey—I expected him all day long to make an end of me."
14Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me.
The Pulpit Commentary
Like a crane or a swallow. The sus, here translated "crane," is probably "the swift," which has a loud, shrill note. The, agur is, perhaps, "the crane;" but this is very uncertain. The two words occur as the names of birds only here and in Jer_8:7. So did I chatter; rather, so did I scream (Cheyne). I did mourn; rather, I did moan. Mine eyes fail with looking upward; rather, mine eyes are weak to look upward; i.e. I have scarcely the courage or the strength to look to Jehovah; yet still I do look to him falteringly, and make my appeal: O Lord, I am oppressed; undertake for me (comp. Job_17:3); literally, be Surety for me. "The image," as Mr. Cheyne says, "is that of a debtor, who is being dragged to prison" at the suit of an exacting creditor, and for whom there is but one hope of relief; viz. if he can obtain a sufficient surety. Hezekiah calls on God to be the Surety; but God is the Creditor! Still, there is an appeal from God's justice to God's mercy—from Jehovah who punishes to Jehovah who forgives sin; and this appeal Hezekiah seems to intend to make when he beseeches God to "undertake for him."
Like a crane or a swallow. The sus, here translated "crane," is probably "the swift," which has a loud, shrill note. The, agur is, perhaps, "the crane;" but this is very uncertain. The two words occur as the names of birds only here and in Jer_8:7. So did I chatter; rather, so did I scream (Cheyne). I did mourn; rather, I did moan. Mine eyes fail with looking upward; rather, mine eyes are weak to look upward; i.e. I have scarcely the courage or the strength to look to Jehovah; yet still I do look to him falteringly, and make my appeal: O Lord, I am oppressed; undertake for me (comp. Job_17:3); literally, be Surety for me. "The image," as Mr. Cheyne says, "is that of a debtor, who is being dragged to prison" at the suit of an exacting creditor, and for whom there is but one hope of relief; viz. if he can obtain a sufficient surety. Hezekiah calls on God to be the Surety; but God is the Creditor! Still, there is an appeal from God's justice to God's mercy—from Jehovah who punishes to Jehovah who forgives sin; and this appeal Hezekiah seems to intend to make when he beseeches God to "undertake for him."
15What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.
The Pulpit Commentary
What shall I say? The strain is suddenly changed. Hezekiah's prayer has been answered, and he has received the answer (Isa_38:5-8). He is "at a loss to express his wonder and his gratitude" (Cheyne); comp. 2Sa_7:20. God has both spoken unto him—i.e; given him a promise of recovery—and also himself hath done it; i.e. has performed his promise. Already he feels in himself the beginnings of amendment—he is conscious that the worst is past, and that the malady has taken a turn for the better. I shall go softly all my years. Delitzsch renders, "I shall walk quietly;" Mr. Cheyne, "I shall walk at ease;" both apparently understanding the expression of a quiet, easy life, made the more pleasant by contrast with past pain. But it seems better to understand the "soft going," with Dr. Kay, of a hushed and subdued spirit, consequent upon the crisis past, and thenceforth continuing—the king walking, as it were, perpetually in God's presence. In the bitterness; rather, after the bitterness (Delitzsch), when it has departed; and "because of it" (Nagelsbach), through its remembrance.
What shall I say? The strain is suddenly changed. Hezekiah's prayer has been answered, and he has received the answer (Isa_38:5-8). He is "at a loss to express his wonder and his gratitude" (Cheyne); comp. 2Sa_7:20. God has both spoken unto him—i.e; given him a promise of recovery—and also himself hath done it; i.e. has performed his promise. Already he feels in himself the beginnings of amendment—he is conscious that the worst is past, and that the malady has taken a turn for the better. I shall go softly all my years. Delitzsch renders, "I shall walk quietly;" Mr. Cheyne, "I shall walk at ease;" both apparently understanding the expression of a quiet, easy life, made the more pleasant by contrast with past pain. But it seems better to understand the "soft going," with Dr. Kay, of a hushed and subdued spirit, consequent upon the crisis past, and thenceforth continuing—the king walking, as it were, perpetually in God's presence. In the bitterness; rather, after the bitterness (Delitzsch), when it has departed; and "because of it" (Nagelsbach), through its remembrance.
16O LORD, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live.
The Pulpit Commentary
By these things; i.e. "the things which thou speakest and doest" (Isa_38:15). Man does not "live by bread alone, but by every word that proceedeth out of the mouth of the Lord" (Deu_8:3). And in all these things. This rendering is against the laws of grammar. Translate, and wholly in them.
By these things; i.e. "the things which thou speakest and doest" (Isa_38:15). Man does not "live by bread alone, but by every word that proceedeth out of the mouth of the Lord" (Deu_8:3). And in all these things. This rendering is against the laws of grammar. Translate, and wholly in them.
17Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.
The Pulpit Commentary
Behold, for peace I had great bitterness; rather, behold, it was for my peace that I had such bitterness, such bitterness. The pain that I underwent was for the true peace and comfort of my soul (comp. Psa_94:12; Psa_119:75; Pro_3:12; Heb_12:5-11). Thou hast in love, etc.; literally, thou hast loved my soul back from the pit of destruction—as if God's love, beaming on the monarch's soul, had drawn it back from the edge of the pit (comp. Hos_11:4, "I drew them with cords of a man, with bands of love"). For thou hast cast all my sins behind thy back. Where they could be no more seen, and therefore would be no more remembered (comp. Mic_7:19; Psa_25:7; Psa_79:8; Isa_43:25; Isa_64:9, etc.). Hezekiah, though lately he protested his integrity (Isa_38:3). did not mean to say that he was sinless, lie knew that he had sinned; he regarded his sins as having brought down upon him the sentence of death; as God has revoked the sentence, he knows that he has pardoned his sins and put them away from his remembrance.
Behold, for peace I had great bitterness; rather, behold, it was for my peace that I had such bitterness, such bitterness. The pain that I underwent was for the true peace and comfort of my soul (comp. Psa_94:12; Psa_119:75; Pro_3:12; Heb_12:5-11). Thou hast in love, etc.; literally, thou hast loved my soul back from the pit of destruction—as if God's love, beaming on the monarch's soul, had drawn it back from the edge of the pit (comp. Hos_11:4, "I drew them with cords of a man, with bands of love"). For thou hast cast all my sins behind thy back. Where they could be no more seen, and therefore would be no more remembered (comp. Mic_7:19; Psa_25:7; Psa_79:8; Isa_43:25; Isa_64:9, etc.). Hezekiah, though lately he protested his integrity (Isa_38:3). did not mean to say that he was sinless, lie knew that he had sinned; he regarded his sins as having brought down upon him the sentence of death; as God has revoked the sentence, he knows that he has pardoned his sins and put them away from his remembrance.
18For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth.
The Pulpit Commentary
The grave cannot praise thee (cormpare the comment on Isa_38:11). It is avoiding the plain force of these passages to say that Hezekiah only means that those who go to Hades in a state of condemnation cannot be expected there to praise God (Kay). He speaks broadly and generally of all: "The living, the living, shall praise thee; Sheol cannot praise thee; Death cannot celebrate thee." Manifestly, though he believes in a future state, it is one in which there is either no energy at all, or at any rate no devotional energy. He may think, with Isaiah. that "the righteous man," when he is "taken away," will "enter into peace" (Isa_57:1, Isa_57:2); but absolute "peace" precludes energy (see Arist; 'Eth. Nit.,' 1. 10. § 2). Hezekiah shrinks from losing all his activities, including his sense of personal communion with God. He does not, perhaps, "look on the condition of the faithful departed as one of comfortless gloom;" but he views it as one of deprivation, and is unwilling to enter into it. It was by the coming of Christ and the preaching of his gospel that "life and immortality" were first truly "brought to light" (2Ti_1:10).
The grave cannot praise thee (cormpare the comment on Isa_38:11). It is avoiding the plain force of these passages to say that Hezekiah only means that those who go to Hades in a state of condemnation cannot be expected there to praise God (Kay). He speaks broadly and generally of all: "The living, the living, shall praise thee; Sheol cannot praise thee; Death cannot celebrate thee." Manifestly, though he believes in a future state, it is one in which there is either no energy at all, or at any rate no devotional energy. He may think, with Isaiah. that "the righteous man," when he is "taken away," will "enter into peace" (Isa_57:1, Isa_57:2); but absolute "peace" precludes energy (see Arist; 'Eth. Nit.,' 1. 10. § 2). Hezekiah shrinks from losing all his activities, including his sense of personal communion with God. He does not, perhaps, "look on the condition of the faithful departed as one of comfortless gloom;" but he views it as one of deprivation, and is unwilling to enter into it. It was by the coming of Christ and the preaching of his gospel that "life and immortality" were first truly "brought to light" (2Ti_1:10).
19The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.
The Pulpit Commentary
The living. Those who still enjoy the light of day. The repetition is emphatic, and has the force of "the living, and the living only." The father to the children. Hezekiah may, or may not, have had children himself at the time. Manasseh was not born; but he may have had daughters, or even other sons, who did not survive him. He is not, however, perhaps, thinking of his own ease.
The living. Those who still enjoy the light of day. The repetition is emphatic, and has the force of "the living, and the living only." The father to the children. Hezekiah may, or may not, have had children himself at the time. Manasseh was not born; but he may have had daughters, or even other sons, who did not survive him. He is not, however, perhaps, thinking of his own ease.
20The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.
The Pulpit Commentary
The Lord was ready to save me; rather, came to my rescue; came and saved me. Therefore we will sing my songs to the stringed instruments; rather, therefore will we play my stringed instruments. Hezekiah calls the stringed instruments his, because he had recalled their use, and re-established them as a part of the temple service after the suspension of that service by Ahaz (2Ch_29:30). His intention now is to take continual part with the Levites in
. Upon the boil. The term hero translated "boil" is used in Exodus (Exo_9:9-11) for the affliction which constituted the sixth plague, in Leviticus (Le Lev_13:18-23) for an ulcer accompanying one of the worst forms of leprosy, in Deuteronomy (Deu_28:27, Deu_28:35) for "the botch of Egypt," and in Job (Job_2:7) for the last of the visitations from which he suffered. It is not unlikely that it was of a leprous character.
The Lord was ready to save me; rather, came to my rescue; came and saved me. Therefore we will sing my songs to the stringed instruments; rather, therefore will we play my stringed instruments. Hezekiah calls the stringed instruments his, because he had recalled their use, and re-established them as a part of the temple service after the suspension of that service by Ahaz (2Ch_29:30). His intention now is to take continual part with the Levites in
. Upon the boil. The term hero translated "boil" is used in Exodus (Exo_9:9-11) for the affliction which constituted the sixth plague, in Leviticus (Le Lev_13:18-23) for an ulcer accompanying one of the worst forms of leprosy, in Deuteronomy (Deu_28:27, Deu_28:35) for "the botch of Egypt," and in Job (Job_2:7) for the last of the visitations from which he suffered. It is not unlikely that it was of a leprous character.
21For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover.
22Hezekiah also had said, What is the sign that I shall go up to the house of the LORD?
Jamieson-Fausset-Brown
22. house of the Lord--Hence he makes the praises to be sung there prominent in his song (Is 38:20; Psa 116:12-14, 17-19).
22. house of the Lord--Hence he makes the praises to be sung there prominent in his song (Is 38:20; Psa 116:12-14, 17-19).
The Pulpit Commentary
Hezekiah also had said; literally, and Hezekiah said. Our translators, both in this verse and at the commencement of Isa_38:21, have endeavoured to conceal the awkwardness of the nexus, or rather want of nexus, with what precedes, by a modification of the rendering. The true sense is brought out by the proceeding, which is, however, a little arbitrary.
Hezekiah also had said; literally, and Hezekiah said. Our translators, both in this verse and at the commencement of Isa_38:21, have endeavoured to conceal the awkwardness of the nexus, or rather want of nexus, with what precedes, by a modification of the rendering. The true sense is brought out by the proceeding, which is, however, a little arbitrary.
THE HOLY BIBLE
Isaiah
Chapter 38
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105