Text -- Isaiah 38:12-22 (NET)

38:12 My dwelling place is removed and taken away from me like a shepherd’s tent. I rolled up my life like a weaver rolls cloth; from the loom he cuts me off. You turn day into night and end my life. 38:13 I cry out until morning; like a lion he shatters all my bones; you turn day into night and end my life. 38:14 Like a swallow or a thrush I chirp, I coo like a dove; my eyes grow tired from looking up to the sky. O sovereign master, I am oppressed; help me! 38:15 What can I say? He has decreed and acted. I will walk slowly all my years because I am overcome with grief. 38:16 O sovereign master, your decrees can give men life; may years of life be restored to me. Restore my health and preserve my life.’ 38:17 “Look, the grief I experienced was for my benefit. You delivered me from the pit of oblivion. For you removed all my sins from your sight. 38:18 Indeed Sheol does not give you thanks; death does not praise you. Those who descend into the pit do not anticipate your faithfulness. 38:19 The living person, the living person, he gives you thanks, as I do today. A father tells his sons about your faithfulness. 38:20 The Lord is about to deliver me, and we will celebrate with music for the rest of our lives in the Lord’s temple.” 38:21 Isaiah ordered, “Let them take a fig cake and apply it to the ulcerated sore and he will get well.” 38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 38:13

When I could not rest all the night even 'till morning, my thoughts were presaging that God would instantly break me to pieces, and the like thoughts followed me from morning 'till evening.

Wesley: Isa 38:16

By thy promises, and thy performance of them; therefore it is not strange, that one word of God hath brought me back from the jaws of death.

Wesley: Isa 38:18

The dead are not capable of glorifying thy name among men upon earth. They cannot expect nor receive the accomplishment of thy promised goodness in the land of the living.

Wesley: Isa 38:20

Was a present help.

JFB: Isa 38:12

Rather, as the parallel "shepherd's tent" requires habitation, so the Arabic [GESENIUS].

JFB: Isa 38:12

Is broken up, or shifted, as a tent to a different locality. The same image occurs (2Co 5:1; 2Pe 1:12-13). He plainly expects to exist, and not cease to be in another state; as the shepherd still lives, after he has struck his tent and removed elsewhere.

JFB: Isa 38:12

He attributes to himself that which is God's will with respect to him; because he declares that will. So Jeremiah is said to "root out" kingdoms, because he declares God's purpose of doing so (Jer 1:10). The weaver cuts off his web from the loom when completed. Job 7:6 has a like image. The Greeks represented the Fates as spinning and cutting off the threads of each man's life.

JFB: Isa 38:12

God.

JFB: Isa 38:12

Rather, "from the thrum," or thread, which tied the loom to the weaver's beam.

JFB: Isa 38:12

That is, in the space of a single day between morning and night (Job 4:20).

JFB: Isa 38:13

Rather, I composed (my mind, during the night, expecting relief in the "morning," so Job 7:4): for ("that" is not, as in the English Version, to be supplied) as a lion He was breaking all my bones [VITRINGA] (Job 10:16; Lam 3:10-11). The Hebrew, in Psa 131:2, is rendered, "I quieted." Or else, "I made myself like a lion (namely, in roaring, through pain), He was so breaking my bones!" Poets often compare great groaning to a lion's roaring, so, Isa 38:14, he compares his groans to the sounds of other animals (Psa 22:1) [MAURER].

JFB: Isa 38:14

Rather, "Like a swallow, or a crane" (from a root; "to disturb the water," a bird frequenting the water) [MAURER], (Jer 8:7).

JFB: Isa 38:14

Twitter: broken sounds expressive of pain.

JFB: Isa 38:14

Called by the Arabs the daughter of mourning, from its plaintive note (Isa 59:11).

JFB: Isa 38:14

To God for relief.

JFB: Isa 38:14

Literally, "be surety for" me; assure me that I shall be restored (Psa 119:122).

JFB: Isa 38:15-20

The second part of the song passes from prayer to thanksgiving at the prayer being heard.

JFB: Isa 38:15-20

The language of one at a loss for words to express his sense of the unexpected deliverance.

JFB: Isa 38:15-20

(Num 23:19). Both promised and performed (1Th 5:24; Heb 10:23).

JFB: Isa 38:15-20

No one else could have done it (Psa 98:1).

JFB: Isa 38:15-20

Rather, "on account of the bitterness"; I will behave myself humbly in remembrance of my past sorrow and sickness from which I have been delivered by God's mercy (see 1Ki 21:27, 1Ki 21:29). In Psa 42:4, the same Hebrew verb expresses the slow and solemn gait of one going up to the house of God; it is found nowhere else, hence ROSENMULLER explains it, "I will reverently attend the sacred festivals in the temple"; but this ellipsis would be harsh; rather metaphorically the word is transferred to a calm, solemn, and submissive walk of life.

JFB: Isa 38:16

Namely, by God's benefits, which are implied in the context (Isa 38:15, "He hath Himself done it" "unto me"). All "men live by these" benefits (Psa 104:27-30), "and in all these is the life of my spirit," that is, I also live by them (Deu 8:3).

JFB: Isa 38:16

The Hebrew is imperative, "make me to live." In this view he adds a prayer to the confident hope founded on his comparative convalescence, which he expressed, "Thou wilt recover me" [MAURER].

JFB: Isa 38:17

Instead of the prosperity which I had previously.

JFB: Isa 38:17

Literally, "bitterness to me, bitterness"; expressing intense emotion.

JFB: Isa 38:17

Literally, "attachment," such as joins one to another tenderly; "Thou hast been lovingly attached to me from the pit"; pregnant phrase for, Thy love has gone down to the pit, and drawn me out from it. The "pit" is here simply death, in Hezekiah's sense; realized in its fulness only in reference to the soul's redemption from hell by Jesus Christ (Isa 61:1), who went down to the pit for that purpose Himself (Psa 88:4-6; Zec 9:11-12; Heb 13:20). "Sin" and sickness are connected (Psa 103:3; compare Isa 53:4, with Mat 8:17; Mat 9:5-6), especially under the Old Testament dispensation of temporal sanctions; but even now, sickness, though not invariably arising from sin in individuals, is connected with it in the general moral view.

JFB: Isa 38:17

Consigned my sins to oblivion. The same phrase occurs (1Ki 14:9; Neh 9:26; Psa 50:17). Contrast Psa 90:8, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance."

JFB: Isa 38:18

That is, the dead; Hades and its inhabitants (Job 28:22; see on Isa 38:11). Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what skepticism has drawn from it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men, for it is, as regards this world, an unseen land of stillness; "the living" alone can praise God on earth, in reference to which only he is speaking; Isa 57:1-2 shows that at this time the true view of the blessedness of the righteous dead was held, though not with the full clearness of the Gospel, which "has brought life and immortality to light" (2Ti 1:10).

JFB: Isa 38:18

(Psa 104:27). Their probation is at an end. They can no longer exercise faith and hope in regard to Thy faithfulness to Thy promises, which are limited to the present state. For "hope" ceases (even in the case of the godly) when sight begins (Rom 8:24-25); the ungodly have "no hope" (1Th 4:13). Hope in God's truth is one of the grounds of praise to God (Psa 71:14; Psa 119:49). Others translate, "cannot celebrate."

JFB: Isa 38:19

Emphatic repetition, as in Isa 38:11, Isa 38:17; his heart is so full of the main object of his prayer that, for want of adequate words, he repeats the same word.

JFB: Isa 38:19

One generation of the living to another. He probably, also, hints at his own desire to live until he should have a child, the successor to his throne, to whom he might make known and so perpetuate the memory of God's truth.

JFB: Isa 38:19

Faithfulness to His promises; especially in Hezekiah's case, His promise of hearing prayer.

JFB: Isa 38:20

Not in the Hebrew; "Jehovah was for my salvation," that is, saved me (compare Isa 12:2).

JFB: Isa 38:20

I and my people.

JFB: Isa 38:20

This song was designed, as many of the other Psalms, as a form to be used in public worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of our life."

JFB: Isa 38:20

A round cake of figs pressed into a mass (1Sa 25:18). God works by means; the meanest of which He can make effectual.

JFB: Isa 38:20

Inflamed ulcer, produced by the plague.

JFB: Isa 38:22

Hence he makes the praises to be sung there prominent in his song (Isa 38:20; Psa 116:12-14, Psa 116:17-19).

Clarke: Isa 38:12

Mine age - is removed from me as a shepherd’ s tent - רעי roi is put for רעה roeh , say the rabbis (Sal. Den Melec on the place); but much more probably is written imperfectly for רעים roim , shepherds. See note on Isa 5:1

I shall be removed from this state to another, as a shepherd removes his tent from one place to another for the sake of his flock. Is not this a strong intimation of his belief in a future state

I have cut off like a weaver my life "My life is cut off as by the weaver" - קפדתי kippadti . This verb is rendered passively, and in the third person, by the Syriac, Chaldee, and Vulgate.

Clarke: Isa 38:13

The last line of the foregoing verse מיום עד לילה תשלימני miyom ad layelah tashlimeni , "In the course of the day thou wilt finish my web; "or, as the common version has it, "From day even to night wilt thou make an end of me, "is not repeated at the end of this verse in the Syriac version; and a MS. omits it. It seems to have been inserted a second time in the Hebrew text by mistake

I reckoned till morning, etc. "I roared until the morning like the lion"- For שויתי shivvithi , the Chaldee has נהמית nihameith : he read שאגתי shaagti , the proper term for the roaring of a lion; often applied to the deep groaning of men in sickness. See Psalm 22, Psa 32:3; Psa 38:9; Job 3:24. The Masoretes divide the sentence, as I have done; taking כארי caari , like a lion, into the first member; and so likewise the Septuagint.

Clarke: Isa 38:14

Like - a swallow "Like the swallow"- כסיס kesis ; so read two MSS., Theodot., and Hieron

Mine eyes fail - For דלו dallu the Septuagint read כלו calu , εξελιπον . Compare Psa 69:4; Psa 119:82, Psa 119:123; Lam 2:11; Lam 4:17, in the Hebrew and in the Septuagint

O Lord "O Lord"- For יהוה Jehovah , thirty MSS. and eight editions read אדני Adonai

Undertake for me "Contend for me"- עשקה ashekah , with ש shin , Jarchi: this sense of the word is established by Gen 26:20 : "He called the name of the well עשק esek , because they strove with him:" התעשקו hithasseku , equivalent to יריבו yaribu , at the beginning of the verse.

Clarke: Isa 38:15

I shall go softly all my years in the bitterness of my soul "Through the rest of my years will I reflect on this bitterness of my soul"- אדדה eddaddeh ; recogitabo , Vulg., reputabo , Hieron. in loc.

Clarke: Isa 38:16

By these things men live "For this cause shall it be declared"- Περι αυτης γαρ ανηγγελη σοι, και εξηγειρας μου την πνοην, Sept. They read in their copies עליה יחוו לך ותחיי רוחי not very different from the present text, from which all the ancient Versions vary. They entirely omit two words, ולכל בהן ulecol bahen ; as to which there is some variation in the MSS. One MS. has ובכל ubechol , and in all; two others וכל vechol , and all, and ten MSS. have בהם bahem , in them, in the masculine gender

Taking this as in the common Version, we may observe, it is not an unfrequent case, that afflictions, and especially such as tend to a speedy death, become the means, not only of saving the soul, but also of lengthening the life

Make me to live "Hast prolonged my life"- A MSS. and the Babylonish Talmud read ותחיני vetachayeni , and so the ancient Versions. It must necessarily be in the second person.

Clarke: Isa 38:17

For peace I had great bitterness "My anguish is changed into ease"- מר לי מר mar li mar , " mutata mthi est amaritudo ."Paronomasia; a figure which the prophet frequently admits. I do not always note it, because it cannot ever be preserved in the translation, and the sense seldom depends upon it. But here it perfectly clears up the great obscurity of the passage. See Lowth on the place

Thou hast rescued - חשכת chashachta , with כ caph , instead of ק koph ; so the Septuagint and Vulgate; Houbigant. See Chappelow on Job 33:18

Clarke: Isa 38:17

From perdition - משחת בלי mishshachath beli , ἱνα μη αποληται, Sept. ut non periret , "that it may not perish."Vulg. Perhaps inverting the order of the words. See Houbigant

Clarke: Isa 38:17

Thou hast in love to my soul - חשקת chashakta , "thou hast lovingly embraced"or kissed "my soul out of the pit of corruption."

Clarke: Isa 38:19

Thy truth - אל אמתך el amittecha . A MS. omits אל el ; and instead of אל el , an ancient MS. and one edition read את eth . The same mistake as in Psa 2:7.

Clarke: Isa 38:21

Let them take a lump of figs, etc. - God, in effecting this miraculous cure, was pleased to order the use of means not improper for that end

" Folia, et, quae non maturuere, fici, strumis illinuntur omnibusque quae emollienda sunt discutiendave ."- Plin. Nat. Hist. 23:7

" Ad discutienda ea, quae in corporis parte aliqua coierunt, maxime possunt-ficus arida ,"etc. - Celsus, 5:11

See the note on 2Ki 20:7 (note). Philemon Holland translates the passage as a medical man: "The milke or white juice that the figge tree yieldeth is of the same nature that vinegre: and therefore it will cruddle milke as well as rennet, or rendles. The right season of gathering this milkie substance is before that the figs be ripe upon the tree; and then it must be dried in the shadow: thus prepared, it is good to break impostumes, and keepe ulcer open."

Calvin: Isa 38:12

12.My dwelling === is departed. He proceeds in his complaints, by painting his life under a beautiful metaphor; for he compares it to a shepherd’s tent. Such indeed is the condition of human life in general; but he does not relate so much what happens to all universally as what has befallen himself as an individual. The use of tents is more common in those countries than in ours, and shepherds often change their residence, while they drive their flock from one place to another. He does not therefore say absolutely that men dwell in a frail lodginghouse, while they pass through the world, but that, after he had dwelt at ease in a royal palace, his lot was changed, just as if “a shepherd’s tent” were pitched for two days in one field and afterwards removed to another.

===I have cut off, as a weaver, my life It is worthy of observation, that he indiscriminately ascribes the cause of his death, sometimes to himself, and sometimes to God, but at the same time explains the grounds; for when he speaks of himself as the author, he does not complain of God, or remonstrate that God has robbed him of his life, but accuses himself, and acknowledges deep blame. His words are equivalent to the proverbial saying, “I have cut this thread for myself, so that I alone am the cause of my death.” And yet it is not without reason that he soon afterwards ascribes to God what he had acknowledged to have proceeded from himself; for although we give to God grounds for dealing severely with us, yet he is the judge who inflicts punishment. In our afflictions, therefore, we ought always to praise his judgment; because he performs his office when he chastises us as we deserve.

From lifting up he will cut me off Some translate מדלה (middallah) “through leanness,” or “through sickness,” and others translate it “by taking away.” The former derive this noun from דלל (dalal) which means “to diminish,” and the latter from דלה (dalah) which means “to carry off by lifting up.” But let my readers consider if the word “lifting up” be not more appropriate; for Hezekiah appears to complain that his life, while it tended to advance farther, was suddenly east down; just as if God should cause the sun to set, while it was still ascending in the sky.

From day even to night He now adds that in a short space of time he was brought down; and by this circumstance again expresses the severity of God’s wrath; because he consumes men by the breath of a moment; for to be laid low in a single day means that men die very rapidly.

Calvin: Isa 38:13

13.I reckoned till the dawn Others translate it “I determined,” or “I laid down.” Here it means what we express by the ordinary phrase, (Je fasoye mon compte,)” I laid my account.” From this verse it may be inferred that Hezekiah labored two days at least under the disease; for in the preceding verse he pronounced its severity to be so great that he expected immediate death. And now, when one day was past, he still waited till the dawn, and again, from day even to night, so that he said that he would die every moment. The meaning therefore is, that though he reached “the dawn,” still through constant tossings he was hastening to death, because, having been struck by a terrible judgment of God, he cared nothing about his life; and as the Greeks, when they intended to say that nothing is more vain than man, said that he was (ἐφήμερον) “an ephemeral animal,” that is, “the creature of a day,” so Hezekiah means by “the life of a day” that which is fading and has no duration.

As a lion, so hath he broken my bones The comparison of God to a lion ought not to be reckoned strange, though God is naturally “gracious, merciful, and kind.” (Exo 34:6.) Nothing certainly can more truly belong to God than these attributes; but we cannot be aware of that gentleness, when we have provoked him by our crimes and urged him to severity by our wickedness. Besides, there is no cruelty and fierceness in wild beasts that is fitted to strike such terror as we feel from the bare mention of the name of God, and justly; for the Lord’s chastisements must have sufficient power to humble and cast us down to hell itself, so that we shall be almost destitute of consolation and regard everything as full of horror. In like manner also, we see that David has described these terrors, when he says that “his bones are numbered, his couch is moistened with tears, his soul is troubled, and hell is opened.” (Psa 6:3.) Thus must the godly be sometimes terrified by the judgment of God, that they may be more powerfully excited to desire his favor.

Calvin: Isa 38:14

14.As a crane, or a swallow Hezekiah cannot satisfy himself in explaining the severity of his anguish. He now says that he was reduced so low that he could not utter an articulate voice, but muttered some confused sound, like persons who are almost at the point of death. Hence it is evident that his distress was excruciating; for the severity of the pain took away his voice, and his voice, he says, stuck in his throat; nothing was heard but indistinct groans.

Such is the import of these metaphors of “the crane and the swallow,” which the Prophet employs. Still it is certain that this indistinct sound of the voice is nevertheless heard by God; though all our senses are oppressed by pain, and our throat is choked by grief, still God beholds our hearts and listens to godly sighs, ⁸⁵ which will be even more powerful than plain and direct words, provided that the Spirit is present, who produces in us those “groanings that cannot be uttered,” of which Paul speaks. (Rom 8:26.) There is no believer who does not feel that in prayer, when his heart is oppressed by any heavy sorrow, he either stammers or is almost dumb.

My eyes were lifted up on high These words are translated by some, “My eyes are weakened;” but that would not agree with the phrase, “on high.” ⁸⁶ On this account we must adopt a simpler meaning, that, although Hezekiah’s eyes were nearly worn out with weakness, so that he almost fainted, yet. he did not cease to lift up his eyes to heaven; and that he never was stupified to such a degree as not to know that he ought to ask assistance from God. Let us therefore learn by the example of Hezekiah to lift up our eyes to heaven, when our hearts are afflicted and troubled; and let us know that God does not demand from us great eloquence.

O Lord, it hath oppressed me; ⁸⁷ comfort me. He confirms the sentiment already expressed, by immediately directing his discourse to God and imploring his aid. Being oppressed by the violence of disease, he desires that God would be present to assist him. Some render the words, “Be surety for me;” ⁸⁸ and the verb ערב (gnarab) is often used in this sense; but it is more appropriate to say, “Comfort me,” or “Cheer me.” Or perhaps it will be thought preferable to translate, as some have done, “Cause me to rest.” Undoubtedly he asks comfort from God, that he may not sink under the violence of disease; and we ought to be assured of this, that the greater the weight of afflictions that oppresses us, the more will God be ready to give us assistance.

Calvin: Isa 38:15

15.What shall I say? This is generally supposed to be an exclamation, such as frequently bursts forth in a season of joy, as if he congratulated himself on having already obtained his wish. But I think differently. Hezekiah appears to proceed in his complaints; for he speaks as men commonly do when they are overcome by grief; “What shall I say? for he who said it hath also done it;” that is, “life and death are in his hand; it is useless for me to argue or contend with him; it is useless for me to complain.” In the book of Job also words and sayings of this sort are often found. (Job 7:4.) I think that this is the true meaning; for Hezekiah previously looked around on all sides to see if any assistance appeared, and now, when he sees that he is about to die, and that God has threatened it, he concludes that he ought no longer to resist but to obey.

Yet we ought to mark the emphatic statement, that God hath actually fulfilled what he had threatened by his word. They who explain it to mean simply, “what God said to me by the Prophet he hath fulfilled,” express a part of the truth, but. not the whole; for Hezekiah does not coldly relate that he has perceived the effect of the word, but, by bringing forward the power of God, he cuts off every occasion to murmur or complain. Thus also David says, “I am dumb, because thou hast done it.” (Psa 39:9.) We never cease to complain until we are restrained by the fear of the power of God. Thus also Job, considering that he has to deal with God, says, “I will lay my finger on my mouth,” (Job 40:4,) and “I will humbly make supplication to my judge.” (Job 9:15.) Hezekiah, therefore, enjoins silence on himself on this ground, that it is useless to contend with God.

At the same time, he means that he has no hope of life, because the Lord gives actual demonstration that it was a serious threatening; and hence he infers that he gains nothing, because there are no means of evasion. This sentiment, it is true, proceeds from despair; because in this manner, thinking that God is his enemy, he shuts the door against his prayers. But that in very severe distresses words of this kind should escape our lips, which deter us from confidence in prayer, is neither new nor strange, provided that, on the other hand, we rely on that calling upon God which the views of the flesh pronounce to be of no avail. There is reason to believe that the pious king labored under such perplexity that he fainted through weakness; but that he chiefly considered what I have said, that there was nothing preferable to silence, because that it would serve no purpose to dispute with God, will appear more clearly from what immediately follows.

I shall walk trembling ⁸⁹ all my life. Hence we may infer that he now holds out to his view the dreadful power of God, in order to dispose himself to true humility. As דדה (dadah) sometimes signifies “to move,” and sometimes “to walk softly,” אדדה (eddaddeh) is translated by some commentators, “I shall be moved,” or “I shall be troubled,” and by others, “I shall walk softly.” For my own part, I have no doubt that it denotes a trembling and feeble step; for Hezekiah had been reduced to so great weakness that he despaired of ever afterwards recovering his former strength. This trembling must be attributed to fear, for it immediately follows, in bitterness; which means, that the sorrow which he had endured was so deeply rooted in his heart, that it could never be removed. Hence arose that weakness which he mentioned.

אדדה (eddaddeh) is translated by the Vulgate, “I will call to remembrance,” on which account this passage has been tortured by Papists to support auricular confession, but so absurdly that even old wives can laugh at it. But the plain meaning is, that Hezekiah does not speak of calling to remembrance, but of that agitation and trembling with which he says that he will be struck during the whole period of his life.

Calvin: Isa 38:16

16.O Lord, even to all who shall live after them The concise style of the Prophet has given rise to various interpretations. The interpretation most commonly received is “O Lord, they shall live beyond those years, ⁹⁰ ” that is, “they shall lengthen their life.” This is equivalent to saying, “When thou shalt have lengthened my life, thou wilt grant that others also shall enjoy the same favor.” But that meaning does not agree with the text, and I look upon it as forced. I rather think that Hezekiah’s meaning was this ” O Lord, whosoever shall live beyond those years, to them also will the life of my spirit be known.” We must therefore supply the relative אשר , (asher,) who, as the Hebrew writers frequently do, and there will be nothing forced in this interpretation; for there can be no doubt, and nobody denies it, that he speaks of the years which the Lord had lengthened out to him. Thus he means that, this favor will be acknowledged not only by the men of that age, but also by posterity.

And didst cause me to sleep, and didst make me alive In this way he magnifies the greatness of the favor, because it will also be well known to a future age, and will continue to be engraven on the remembrance of all, even when Hezekiah himself is dead, and not only so, but will be reckoned to be a kind of resurrection. By the word sleep he means death, as the Scriptures frequently do. (1Co 11:30; 1Th 4:14; 2Pe 3:4.) Thus he compares this mortal disease to death; for he was so near death that he utterly despaired of life.

Calvin: Isa 38:17

17.Lo, in peace ray bitterness was bitter ⁹¹ Again, another circumstance aggravates the severity of the distress; for sudden and unexpected calamities disturb us more than those which come upon us in a gradual manner. The grievousness of the disease was the more insupportable, because it seized him suddenly while he enjoyed ease and quietness; for nothing was farther from his thoughts than that he was about to depart from this life. We know also that the saints sometimes rely too much on prosperity, and promise to themselves unvarying success, which David too acknowledges to have happened to himself, “In my prosperity I said, I shall never be moved; but thou didst hide thy face, and I was troubled.” (Psa 30:6.)

Nothing more distressing, therefore, could happen to Hezekiah than to be taken out of life, especially when the discomfiture and ruin of his enemy left him in the enjoyment of peace; for I think that Hezekiah fell into this disease after the defeat of Sennacherib, as has been already said. Amidst that joy and peace which smiled upon him, lo, a heavy sickness by which Hezekiah is fearfully distressed and tormented. This warns us that, since nothing is solid or lasting in this life, and since all that delights us may be speedily taken away, we ought not to grow sluggish in prosperity, but, even while we enjoy peace, we ought to think of war, and adversity, and afflictions, and, above all, to seek that peace which rests on God’s fatherly kindness, on which our consciences may safely repose.

And thou hast been pleased (to rescue) my soul from the pit This part of the verse admits of two meanings. Since the verb חשק (chashak) signifies sometimes “to love,” and sometimes “to wish,” that meaning would not be unsuitable, “It hath pleased thee to deliver my soul.” But if nothing be understood, the style will be equally complete, and will flow not less agreeably, “Thou, O God, didst embrace my soul with favor and kindness, while it was lying in the grave.” ⁹² It is well known that “soul” means “life;” but here the goodness of God is proclaimed, in not ceasing to love Hezekiah, even when he might be regarded as dead. In this way the copulative particle must be translated But.

For thou hast cast behind thy back all my sins By assigning the reason, he now leads us to the fountain itself, and points out the method of that cure; for otherwise it might have been thought that hitherto he had spoken of nothing else than the cure of the body, but now he shews that he looks at something higher, namely, that he had been guilty before God, but by his grace had been forgiven. He affirms, indeed, that life has been restored to him, but reckons it of higher value that he has been reconciled to God than a hundred or a thousand lives. And, indeed,

“it would have been better for us never to have been born” (Mat 26:24)

than by living a long life to add continually new offenses, and thus to bring down on ourselves a heavier judgment. He therefore congratulates himself chiefly on this ground, that the face of God smiles cheerfully upon him; for to enjoy his favor is the highest happiness.

At the same time he declares that all the distresses which God inflicts upon us ought to be attributed to our sins, so that they who accuse God of excessive severity do nothing else than double their’ guilt; and he does not only condemn himself for one sin, but confesses that he was laden with many sins, so that he needed more than one pardon. If, then, we sincerely seek alleviation of our distresses, we must begin here; because when God is appeased, it is impossible that it can be ill with us; for he takes no pleasure in our distresses. It often happens with us as with foolish and thoughtless persons, when they are sick; for they fix their attention on nothing but (συμπτώματα) symptoms or accidental circumstances, and the pains which they feel, and overlook the disease itself. But we ought rather to imitate skillful physicians, who examine the causes of disease, and give their whole attention to eradicate those causes. They know that outward remedies are useless, and even hurtful, if the inward cause be unknown; for such remedies drive the whole force of the disease inward, and promote and increase it, so that there is no hope of cure.

Hezekiah therefore perceived the cause of his distress, that is, his sins; and when he had received the forgiveness of them, he knew that punishment also ceased and was remitted. Hence we see how absurd is the distinction of the Papists, who wish to separate the remission of punishment from the remission of guilt. But Hezekiah here testifies that punishment has been remitted to him, because guilt has been remitted.

We ought carefully to observe the form of expression which Isaiah employs, thou hast cast behind thy back; for it means that the remembrance of them is altogether effaced. In like manner, a Prophet elsewhere says that God

“casteth them into the depths of the sea.” (Mic 7:19.)

It is likewise said in another passage, that he casteth them away

“as far as the east is distant from the west.”
(Psa 103:12.)

By these modes of expression God assures us that he will not impute to us the sins which he has pardoned; and if, notwithstanding of this, he chastise us, he does it not as a judge, but as a father, to train his children and keep them in the discharge of their duty. Papists are mistaken in dreaming that punishments contain some kind of satisfaction, ⁹³ as if God exacted vengeance, because he would not bestow a free pardon. But when God chastises his people, he promotes their future advantage.

Calvin: Isa 38:18

18.For hell shall not confess thee ⁹⁴ When he says that he would not have celebrated the praises of God, if his life had been taken away, he promises that he will be thankful and will keep it in remembrance, and at the same time declares that the highest and most desirable advantage that life can yield to him is, that he will praise God. But although it is a sign of true piety to desire life for no other reason than to spend it in the unceasing praises of God, yet Hezekiah appears to employ language which is too exclusive; for the death of believers declares the glory of God not less than their life, and, being after death perfectly united to God, they do not cease to proclaim his praises along with the angels. Again, another question arises, “Why was Hezekiah so eager to avoid death and so earnestly desirous of an earthly life?” And though even this second question were answered, still the reader will likewise call to remembrance, that this terror was not produced by death alone, for the same Hezekiah, when his life was ended, did not resist, but willingly yielded to God; but that the pious king, when he had been struck by God’s wrath, grieved only on this account, that by his sins he had excluded himself from life, as if he would never afterwards enjoy any favor or blessing.

On this also depends the answer to the first question; for we need not wonder if the pious king, not only supposing that he must depart out of life, but thinking that death is the punishment of sins and the vengeance of God, groan and weep that he is condemned as unworthy of devoting himself to the advancement of the glory of God. All who have been struck by this thunderbolt are unable, either living or dead, to celebrate the praises of God, but, being overwhelmed with despair, must be dumb. In the same sense also David says,

“In death there is no remembrance of thee; in the grave who shall praise thee?” (Psa 6:5.)

And the whole Church says,

“The dead shall not praise thee, nor those that go down into silence.” (Psa 115:17.)

The reason is, that they who are ruined and lost will have no ground of thanksgiving.

Yet it ought likewise to be observed that the saints, when they spoke in this manner, did not consider what kind of condition awaited them after death, but, under the influence of the pain which they now felt, looked only at the end for which they were created and preserved in the world. The chief object of life, as we said a little before, is that men should be employed in the service of God; and with the same design God protects his Church in the world, because it is his will that his name shall be celebrated. Now, he who sees himself cast down, because he does not deserve to be reckoned, or to hold a place, among the worshippers of God, does not calmly and attentively, consider what he shall do after death, but, under the darkening influence of grief, as if after death all the exercise of piety would cease, takes from the dead the power of praising God, because the glory of God appears to be buried along with the witnesses of it.

Calvin: Isa 38:19

19.The living, the living, he shall confess thee He does not include all men without exception; for many live, who yet extinguish the glory of God by their ingratitude, as far as lies in their power, and undoubtedly have nothing farther from their thoughts than that they were born to praise God. But he simply declares that men, so long as God supports them in this life, may justly be regarded as the lawful heralds of his glory, when he invites them, by his kindness, to the discharge of that office. And this contrast shews that the statement which he made a little before, that “in death or in the grave there is no remembrance of God,” is a general declaration, that they who would willingly be employed in praising God are deprived of this favor, when they are driven out of the world.

As I do this day He solemnly declares that he will be one of the witnesses of the glory of God, and thus gives a manifest indication of gratitude towards God; for he declares that he will not be forgetful, but will continually give thanks to God, and will make known the favor which he has received; and that not only to the men of his own age, but also to posterity, that they too may celebrate those praises and adore the author of so great a favor.

The father shall make known to the sons thy truth Hence we ought to learn a useful lesson, that children are given to men on the express condition, that every man, by instructing his children, shall endeavor, to the utmost of his power, to transmit the name of God to posterity; and, therefore, the fathers of families are chiefly enjoined to be careful in this respect, that they shall diligently mention the benefits which God has bestowed on them. By the word truth h e means that faithfulness which God exercises towards his people, and all the testimonies of his grace by which he proves that he is true.

Calvin: Isa 38:20

20.Jehovah to save me ⁹⁵ He acknowledges that he was delivered, not by the aid or industry of men, but solely by the kindness of God. The rendering given by some, “It belongs to the Lord to save me,” does not express enough, and appears to be more remote from the literal meaning; for he praises not only the power of God, but also the work by which he hath given an evident proof of it. In a word, he contrasts God’s keeping with the death to which he had been sentenced; because, having formerly dreaded him as a severe judge, he now avows him as his deliverer, and leaps with joy. ⁹⁶

And we will sing our songs For the reason now stated, he not only prepares himself for singing in token of gratitude, but also calls on others to join and accompany him in this duty, and on this account mentions the Temple, in which the assemblies of religious men were held. Had be been a private individual and one of the common people, still it would have been his duty to offer a public sacrifice to God, that he might encourage others by his example. Much more then was the king bound to take care that he should bring others to unite with him in thanksgiving; especially because in his person God had provided for the advantage of the whole Church.

All the days of our life He declares that he will do his endeavor that this favor of God may be known to all, and that the remembrance of it may be preserved, not only for one day or for one year, but as long as he shall live. And indeed at any time it would have been exceedingly base to allow a blessing of God so remarkable as this to pass away or be forgot, ten; but, being forgetful, we continually need spurs to arouse us. At the same time, he takes a passing notice of the reason why God appointed holy assemblies. It was, that all as with one mouth might praise him, and might excite each other to the practice of godliness.

Calvin: Isa 38:21

21.And Isaiah said Isaiah now relates what was the remedy which he prescribed to Hezekiah. Some think that it was not a remedy, because figs are dangerous and hurtful to boils; but that the pious king was warned and clearly taught by this sign that the cure proceeded from nothing else than from the favor of God alone. As the bow in the sky, ⁹⁷ by which God was pleased to testify that mankind would never be destroyed by a flood, (Gen 9:13,) appears to denote what is absolutely contrary to this; (for it makes its appearance, when very thick clouds are gathering, and ready to fall as if they would deluge the whole world;) so they think that a plaster, which was not at all fitted for curing the disease, was purposely applied by the Prophet, in order to testify openly that God cured Hezekiah without medicines. But since figs are employed even by our own physicians for maturing a pustule, it is possible that the Lord, who had given a promise, gave also a medicine, as we see done on many other occasions; for although the Lord does not need secondary means, as they are called, yet he makes use of them whenever he thinks proper. And the value of the promise is not lessened by this medicine, which without the word would have been vain and useless; because he had received another supernatural sign, by which he had plainly learned that he had received front God alone that life of which he despaired.

Calvin: Isa 38:22

22.Now, Hezekiah had said Some explain this verse as if this also had been a sign given to Hezekiah, and therefore, view it as connected with the preceding verse, and look upon it as an exclamation of astonishment. But it is more probable that in this passage the order has been reversed, as frequently takes place with Hebrew writers, and that what was spoken last is related first. Isaiah did not at the beginning say that Hezekiah had asked a sign, though the sacred history (2Kg 20:8) attests it; and therefore he adds what he had left out at the proper place.

That I shall go up He means that it will be his chief object throughout his whole life to celebrate the name of God; for he did not desire life for the sake of living at ease and enjoying pleasure, but in order to defend the honor of God and the purity of his worship. Let us therefore remember that God prolongs our life, not that we may follow the bent of our natural disposition, or give ourselves up to luxury, but that we may cultivate piety, perform kind offices to each other, and frequently take part in the assembly of the godly and the public exercises of religion, that we may proclaim the truth and goodness of God.

Defender: Isa 38:20

On the possibility that these songs of Hezekiah have been preserved in the book of Psalms, see notes on Psalms 120-134. The fifteen songs of degrees may correspond to the fifteen years added to Hezekiah's life."

TSK: Isa 38:12

is removed : Job 7:7; Psa 89:45-47, Psa 102:11, Psa 102:23, Psa 102:24

as a : Isa 1:8, Isa 13:20

have cut : Job 7:6, Job 9:25, Job 9:26, Job 14:2; Jam 4:14

he will cut : Job 7:3-5, Job 17:1; Psa 31:22, Psa 119:23

with pining sickness : or, from the thrum

TSK: Isa 38:13

as a lion : 1Ki 13:24-26, 1Ki 20:36; Job 10:16, Job 10:17, Job 16:12-14; Psa 39:10, Psa 50:22, Psa 51:8; Dan 6:24; Hos 5:14; 1Co 11:30-32

TSK: Isa 38:14

a crane : Job 30:29; Psa 102:4-7

I did mourn : Isa 59:11; Eze 7:16; Nah 2:7

mine eyes : Psa 69:3, Psa 119:82, Psa 119:123, Psa 123:1-4; Lam 4:17

I am : Psa 119:122, Psa 143:7

undertake for me : or, ease me

TSK: Isa 38:15

What : Jos 7:8; Ezr 9:10; Psa 39:9, Psa 39:10; Joh 12:27

I shall : 1Ki 21:27

in the : 1Sa 1:10; 2Ki 4:27; Job 7:11, Job 10:1, Job 21:25

TSK: Isa 38:16

Isa 64:5; Deu 8:3; Job 33:19-28; Psa 71:20; Mat 4:4; 1Co 11:32; 2Co 4:17; Heb 12:10,Heb 12:11

TSK: Isa 38:17

for peace I had great bitterness : or, on my peace came great bitterness, Job 3:25, Job 3:26, Job 29:18; Psa 30:6, Psa 30:7

in love to my soul delivered it from the pit : Heb. loved my soul from the pit, Psa 30:3, Psa 40:2, Psa 86:13, Psa 88:4-6; Jon 2:6

thou hast cast : Isa 43:25; Psa 10:2, Psa 85:2; Jer 31:34; Mic 7:18, Mic 7:19

TSK: Isa 38:18

the grave : Psa 6:5, Psa 30:9, Psa 88:11, Psa 115:17, Psa 115:18; Ecc 9:10

they that : Num 16:33; Pro 14:32; Mat 8:12, Mat 25:46; Luk 16:26-31

TSK: Isa 38:19

the living : Psa 146:2; Ecc 9:10; Joh 9:4

the father : Gen 18:19; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Deu 4:9, Deu 6:7; Jos 4:21, Jos 4:22; Psa 78:3-6, Psa 145:4; Joe 1:3

TSK: Isa 38:20

therefore : Psa 9:13, Psa 9:14, Psa 27:5, Psa 27:6, Psa 30:11, Psa 30:12, Psa 51:15, Psa 66:13-15, Psa 145:2

to the stringed : Psa 150:4; Hab 3:19

TSK: Isa 38:21

For Isaiah : 2Ki 20:7; Mar 7:33; Joh 9:6

TSK: Isa 38:22

What : 2Ki 20:8; Psa 42:1, Psa 42:2, Psa 84:1, Psa 84:2, Psa 84:10-12, Psa 118:18, Psa 118:19, Psa 122:1; Joh 5:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 38:12

Mine age - The word which is used here ( דור dôr ) means properly the revolving period or circle of human life. The parallelism seems to demand, however, that it should be used in the sense of dwelling or habitation, so as to correspond with the ‘ shepherd’ s tent.’ Accordingly, Lowth and Noyes render it, ‘ Habitation.’ So also do Gesenius and Rosenmuller. The Arabic word has this signification; and the Hebrew verb דור dûr also means "to dwell, to remain,"as in the Chaldee. Here the word means a dwelling, or habitation; that is, a tent, as the habitations of the Orientals were mostly tents.

Is departed - ( נסע nı̂ssa‛ ). The idea here is, that his dwelling was to be transferred from one place to another, as when a tent or encampment was broken up; that is, he was about to cease to dwell on the earth, and to dwell in the land of silence, or among the dead.

From me as a shepherd’ s tent - As suddenly as the tent of a shepherd is taken down, folded up, and transferred to another place. There is doubtless the idea here that he would continue to exist, but in another place, as the shepherd would pitch his tent or dwell in another place. He was to be cut off from the earth, but he expected to dwell among the dead. The whole passage conveys the idea that he expected to dwell in another state - as the shepherd dwells in another place when he strikes his tent, and it is removed.

I have cut off like a weaver my life - This is another image designed to express substantially the same idea. The sense is, as a weaver takes his web from the loom by cutting the warp, or the threads which bind it to the beam, and thus loosens it and takes it away, so his life was to be cut off. When it is said, ‘ I cut off’ ( קפדתי qipad^e tiy ), the idea is, doubtless, I AM cut off; or my life is cut off. Hezekiah here speaks of himself as the agent, because he might have felt that his sins and unworthiness were the cause. Life is often spoken of as a web that is woven, because an advance is constantly made in filling up the web, and because it is soon finished, and is then cut off.

He will cut me off - God was about to cut me off.

With pining sickness - Margin, ‘ From the thrum.’ Lowth, ‘ From the loom.’ The word דלה dalâh means properly something hanging down or pendulous; anything pliant or slender. Hence, it denotes hair or locks Son 7:6. Here it seems to denote the threads or thrums which tied the web to the weaver’ s beam. The image here denotes the cutting off of life as the weaver cuts his web out of the loom, or as he cuts off thrums. The word never means sickness.

From day even to night - That is, in the space of a single day, or between morning and night - as a weaver with a short web accomplishes it in a single day. The disease of Hezekiah was doubtless the pestilence; and the idea is, that God would cut him off speedily, as it were in a single day.

Wilt thou make an end of me - Hebrew, ‘ Wilt thou perfect’ or ‘ finish’ me; that is, wilt thou take my life.

Barnes: Isa 38:13

I reckoned - There has been considerable variety in interpreting this expression. The Septuagint renders it, ‘ I was given up in the morning as to a lion.’ The Vulgate renders it, ‘ I hoped until morning;’ and in his commentary, Jerome says it means, that as Job in his trouble and anguish Isa 7:4 sustained himself at night expecting the day, and in the daytime waiting for the night, expecting a change for the better, so Hezekiah waited during the night expecting relief in the morning. He knew, says he, that the violence of a burning fever would very soon subside, and he thus composed himself, and calmly waited. So Vitringa renders it, ‘ I composed my mind until the morning.’ Others suppose that the word used here ( שׁוּיתי shı̂vı̂ythı̂y ), means, ‘ I made myself like a lion,’ that is, in roaring. But the more probable and generally adopted interpretation is, ‘ I looked to God, hoping that the disease would soon subside, but as a lion he crushed my bones. The disease increased in violence, and became past endurance. Then I chattered like a swallow, and mourned like a dove, over the certainty that I must die.’ Our translators, by inserting the word ‘ that,’ have greatly marred the sense, as if he had reckoned or calculated through the night that God would break his bones, or increase the violence of the disease, whereas the reverse was true. He hoped and expected that it would be otherwise, and with that view he composed his mind.

As a lion so will he break all my bones - This should be in the past tense. ‘ He (God) did crush all my bones.’ The connection requires this construction. The idea is, that as a lion crushes the bones of his prey, producing great pain and sudden death, so it was with God in producing great pain and the prospect of sudden death.

From day even to night ... - (See the note at Isa 38:12) Between morning and night. That is, his pain so resembled the crushing of all the bones of an animal by the lion, that he could not hope to survive the day.

Barnes: Isa 38:14

Like a crane - The word used here ( סוּס sûs ) usually denotes a horse. The rabbis render it here ‘ a crane.’ Gesenius translates it ‘ a swallow;’ and in his Lexicon interprets the word which is translated ‘ a swallow’ ( עגוּר 'āgûr ) to mean "circling,"making gyrations; and the whole phrase, ‘ as the circling swallow.’ The Syriac renders this, ‘ As the chattering swallow.’ The Vulgate, ‘ As the young of the swallow.’ The Septuagint simply reads: ‘ As the swallow.’ That two birds are intended here, or that some fowl is denoted by the word עגוּר 'āgûr , is manifest from Jer 8:7, where it is mentioned as distinct from the סוּס sûs (the crane) ועגוּר וסוּס v^e sûs v^e ‛āgûr . On the meaning of the words Bochart may be consulted (Hieroz. i. 2. p. 602). It is probable that the swallow and the crane are intended. The swallow is well known, and is remarkable for its twittering. The crane is also a well-known bird with long limbs made to go in the water. Its noise may be expressive of grief.

So did I chatter - Peep, or twitter (see the note at Isa 8:19). The idea here is doubtless that of pain that was expressed in sounds resembling that made by birds - a broken, unmeaning unintelligible sighing; or quick breathing, and moaning.

I did mourn as a dove - The dove, from its plaintive sound, is an emblem of grief. It is so used in Isa 59:11. The idea is that of the lonely or solitary dove that is lamenting or mourning for its companion:

‘ Just as the lonely dove laments its mate.’

Mine eyes fail - The word used here ( דלוּ dâllû ) means properly to hang down, to swing like the branches of the willow; then to be languid, feeble, weak. Applied to the eye, it means that it languishes and becomes weak.

With looking upward - To God, for relief and comfort. He had looked so long and so intensely toward heaven for aid, that his eyes became weak and feeble.

O Lord, I am oppressed - This was his language in his affliction. He was so oppressed and borne down, that he cried to God for relief.

Undertake for me - Margin, ‘ Ease me.’ The word ( ערב ‛ârab ) more properly means, to become surety for him. See it explained in the the note at Isa 36:8. Here it means, be surety for my life; give assurance that I shall be restored; take me under thy protection (see Psa 119:122): ‘ Be surety for thy servant for good.’

Barnes: Isa 38:15

What shall I say? - This language seems to denote surprise and gratitude at unexpected deliverance. It is the language of a heart that is overflowing, and that wants words to express its deep emotions. In the previous verse he had described his pain, anguish, and despair. In this he records the sudden and surprising deliverance which God had granted; which was so great that no words could express his sense of it. Nothing could be more natural than this language; nothing would more appropriately express the feelings of a man who had been suddenly restored to health from dangerous sickness, and brought from the borders of the grave.

He hath both spoken unto me - That is, he has promised. So the word is often used Deu 26:17; Jer 3:19. He had made the promise by the instrumentality of Isaiah Isa 38:5-6. The promise related to his recovery, to the length of his days, and to his entire deliverance from the hands of the Assyrians.

And himself hath done it - He himself has restored me according to his promise, when no one else could have done it.

I shall go softly - Lowth renders this, in accordance with the Vulgate, ‘ Will I reflect.’ But the Hebrew will not bear this construction. The word used here ( דדה dâdâh ) occurs in but one other place in the Bible Psa 42:4 : ‘ I went with them to the house of God;’ that is, I went with them in a sacred procession to the house of God; I went with a solemn, calm, slow pace. The idea here is, ‘ I will go humbly, submissively, all my life; I will walk in a serious manner, remembering that I am traveling to the grave; I will avoid pride, pomp, and display; I will suffer the remembrance of my sickness, and of God’ s mercy to produce a calm, serious, thoughtful demeanour all my life.’ This is the proper effect of sickness on a pious mind, and it is its usual effect. And probably, one design of God was to keep Hezekiah from the ostentatious parade usually attendant on his lofty station; from being elated with his deliverance from the Assyrian; from improper celebrations of that deliverance by revelry and pomp; and to keep him in remembrance, that though he was a monarch, yet he was a mortal man, and that he held his life at the disposal of God.

In the bitterness of my soul - I will remember the deep distress, the bitter sorrows of my sickness, and my surprising recovery; and will allow the remembrance of that to diffuse seriousness and gratitude over all my life.

Barnes: Isa 38:16

O Lord, by these things men live - The design of this and the following verses is evidently to set forth the goodness of God, and to celebrate his praise for what he had done. The phrase ‘ these things,’ refers evidently to the promises of God and their fulfillment; and the idea is, that people are sustained in the land of the living only by such gracious interpositions as he had experienced. It was not because people had any power of preserving their own lives, but because God interposed in time of trouble, and restored to health when there was no human prospect that they could recover.

And in all these things - In these promises, and in the divine interposition.

Is the life of my spirit - I am alive in virtue only of these things.

So wilt thou recover me - Or so hast thou recovered me; that is, thou hast restored me to health.

Barnes: Isa 38:17

Behold, for peace - That is, instead of the health, happiness, and prosperity which I had enjoyed, and which I hope still to enjoy.

I had great bitterness - Hebrew, ‘ Bitterness to me, bitterness;’ an emphatic expression, denoting intense sorrow.

But thou hast in love to my soul - Margin, ‘ Loved my soul from the pit.’ The word which occurs here ( חשׁקת châshaqtâ ) denotes properly to join or fasten together; then to be attached to anyone; to be united tenderly; to embrace. Here it means that God had loved him, and had thus delivered his soul from death.

Delivered it from the pit of corruption - The word rendered "corruption"( בלי b^e lı̂y ), denotes consumption, destruction, perdition. It may be applied to the grave, or to the deep and dark abode of departed spirits; and the phrase here is evidently synonymous with sheol or hades. The grave, or the place for the dead, is often represented as a pit - deep and dark - to which the living descend (Job 17:16; Job 33:18, Job 33:24-25, Job 33:30; Psa 28:1; Psa 30:3; Psa 55:23; Psa 69:15; Psa 88:4; compare Isa 14:15, note, Isa 14:19, note).

For thou hast cast all my sins behind thy back - Thou hast forgiven them; hast ceased to punish me on account of them. This shows that Hezekiah, in accordance with the sentiment everywhere felt and expressed in the Bible, regarded his suffering as the fruit of sin.

Barnes: Isa 38:18

For the grave cannot praise thee - The Hebrew word here is sheol. It is put by metonymy here for those who are in the grave, that is, for the dead. The word ‘ praise’ here refers evidently to the public and solemn celebration of the goodness of God. It is clear, I think, that Hezekiah had a belief in a future state, or that he expected to dwell with ‘ the inhabitants of the land of silence’ Isa 38:11 when he died. But he did not regard that state as one adapted to the celebration of the public praises of God. It was a land of darkness; an abode of silence and stillness; a place where there was no temple, and no public praise such as he had been accustomed to. A similar sentiment is expressed by David in Psa 6:5 :

For in death there is no remembrance of thee;

In the grave who shall give thee thanks?

In regard to the Jewish conceptions of the state of the dead, see the notes at Isa 14:15, Isa 14:19.

(See the Supplementary note at Isa 14:9; also the Prefatory Remarks by the Editor on the Author’ s exposition of Job. The ideas entertained by the Author on the state of knowledge among the ancient saints regarding a future world, cannot but be regarded as especially unfortunate. After the fashion of some German critics, the Old Testament worthies are reduced to the same level with the heroes of Homer and Virgil, as far as this matter is concerned at least.)

Cannot hope for thy truth - They are shut out from all the means by which thy truth is brought to the mind, and the offers of salvation are presented. Their probation is at an end; their privileges are closed; their destiny is sealed up. The idea is, it is a privilege to live, because this is a world where the offers of salvation are made, and where those who are conscious of guilt may hope in the mercy of God.

Barnes: Isa 38:19

The living, the living - An emphatic or intensive form of expression, as in Isa 38:11, Isa 38:17. Nothing would express his idea but a repetition of the word, as if the heart was full of it.

The father to the children - One generation of the living to another. The father shall have so deep a sense of the goodness of God that he shall desire to make it known to his children, and to perpetuate the memory of it in the earth.

Barnes: Isa 38:20

The Lord was ready to save me - He was prompt, quick to save me. He did not hesitate or delay.

Therefore we will sing my songs - That is, my family and nation. The song of Hezekiah was designed evidently not as a mere record, but to be used in celebrating the praises of God, and probably in a public manner in the temple. The restoration of the monarch was a fit occasion for public rejoicing; and it is probable that this ode was composed to be used by the company of singers that were employed constantly in the temple.

To the stringed instruments - We will set it to music, and will use it publicly (see the notes at Isa 5:12).

Barnes: Isa 38:21

For Isaiah had said - In the parallel place in Kings the statement in these two verses is introduced before the account of the miracle on the sun-dial, and before the account of his recovery 2Ki 20:7-8. The order in which it is introduced, however, is not material.

Let them take a lump of figs - The word used here ( דבלה d^e bēlâh ) denotes "a round cake"of dried figs pressed together in a mass 1Sa 25:18. Figs were thus pressed together for preservation, and for convenience of conveyance.

And lay it for a plaster - The word used here ( מרח mârach ) denotes properly to rub, bruise, crush by rubbing; then to rub, in, to anoint, to soften. Here it means they were to take dried figs and lay them softened on the ulcer.

Upon the boil - ( משׁחין mash^e chı̂yn ). This word means a burning sore or an inflamed ulcer Exo 9:9, Exo 9:11; Lev 13:18-20. The verb in Arabic means to be hot, inflamed; to ulcerate. The noun is used to denote a species of black leprosy in Egypt, called elephantiasis, distinguished by the black scales with which the skin is covered, and by the swelling of the legs. Here it probably denotes a pestilential boil; an eruption, or inflamed ulceration produced by the plague, that threatened immediate death. Jerome says that the plaster of figs was medicinal, and adapted to reduce the inflammation and restore health. There is no improbability in the supposition; nor does anything in the narrative prohibit us from supposing that natural means might have been used to restore him. The miracle consisted in the arrest of the shade on the sun-dial, and in the announcement of Isaiah that he would recover. That figs, when dried, were used in the Materia Medica of the ancients, is asserted by both Pliny and Celsus (see Pliny, Nat. Hist. xxiii. 7; Celsus, v. 2, quoted by Lowth.)

Barnes: Isa 38:22

Hezekiah also had said - What evidence or proof have I that I shall be restored, and permitted to go to the temple? The miracle on the sun-dial was performed in answer to this request, and as a demonstration that he should yet be permitted to visit the temple of God (see the note at Isa 38:7).

Poole: Isa 38:12

Mine age is departed the time of my life is expired.

As a shepherd’ s tent which is easily and speedily removed.

I have cut off to wit, by my sins, provoking God to do it. Or, I do declare, and have concluded, that my life is or will be suddenly cut off; for men are oft said in Scripture to do those things which they only declare and pronounce to be done; as men are said to pollute, and to remit and retain sins, and the like, when they only declare men and things to be polluted, and sins to be remitted or retained by God.

Like a weaver who cutteth off the web from the loom, either when it is finished, or before, according to his pleasure.

He the Lord, who pronounced this sentence against him.

With pining sickness with a consuming disease, wasting my spirits and life. Some render this word, from the thrum ; from those threads at the end of the web, which are fastened to the beam. So the similitude of a weaver is continued.

From day even to night wilt thou make an end of me: the sense is either,

1. This sickness will kill me in the space of one day. Or rather,

2. Thou dost pursue me night and day with continual pains, and wilt not desist till thou hast made a full end of me; so that I expect that every day will be my last day.

Poole: Isa 38:13

When I was filled with pain, and could not rest all the night long, even till morning, my thoughts were working and presaging that God would instantly break me to pieces, and that every moment would be my last; and the like restless and dismal thoughts followed me from morning till evening. But he mentions only the time before morning, to aggravate his misery, that he was so grievously tormented, when others had sweet rest and repose.

Poole: Isa 38:14

Like a crane or a swallow or, a crane and a swallow ; the conjunction and being here, as it is Hab 3:11 , and elsewhere, understood, as is manifest from Jer 8:7 , where it is expressed with these very words.

So did I chatter my complaint and cry was like to the noise of a swallow, quick and frequent; and like that of a crane, loud and frightful. And this very comparison is used of mourners, not only in Scripture, but in other authors; concerning which the learned reader may consult my Latin Synopsis.

I did mourn as a dove whose mournful tone is observed Isa 59:11 Eze 7:16 , and elsewhere.

Mine eyes fail with looking upward whilst I lift up mine eyes and heart to God for relief, but in vain.

I am oppressed by my disease, which like a serjeant hath seized upon me, and is haling me to the prison of the grave.

Undertake for me stop the execution, and rescue me out of his hands.

Poole: Isa 38:15

What shall I say I want words sufficient to express my deep sense of God’ s dealings with me.

He hath both spoken unto me, and himself hath done it he did foretell it by his word, and effect it by his hand. This clause and verse is either,

1. A continuance of his complaint hitherto described: God hath passed this sentence upon me, and hath also put it in execution, and to him I must submit myself. Or,

2. A transition or entrance into the thanksgiving, which is undoubtedly contained in the following verses. So the sense is, God hath sent a gracious message to me by his prophet, concerning the prolongation of my life; and he, I doubt not, will make good his word therein. And this sense seems the more probable,

1. Because here is mention of his years to come, whereas in his sickness he expected not to live to the end of a day.

2. Because the Chaldee paraphrast, and the LXX., and Syriac, and Arabic interpreters expound it so in their versions.

3. Because this suits best with the context and coherence of this verse, both with the former and with the following verse. For as he endeth the foregoing verse with a prayer to God for longer life, so in this verse he relates God’ s gracious answer to his prayer. And if this verse be thus understood, the next verse hath a very convenient connexion with this; whereas it seems to be very abrupt and incoherent, if the thanksgiving begin there.

I shall go softly I shall walk in the course of my life, either,

1. Humbly, with all humble thankfulness to God for conferring so great a favour upon so unworthy a person; or,

2. Easily and peaceably, with leisure, not like one affrighted, or running away from his enemy; or,

3. By slow and gentle paces, as men commonly spin out their days by degrees unto a just length, which is not unfitly opposed to his former state and time of sickness, wherein his days were swifter than a weaver’ s shuttle , and than a post , as Job complained upon the same occasion, Job 7:6 9:25 , and were cut off like a weaver’ s web, as he complained, Isa 38:12 .

In the bitterness of my soul arising from the remembrance of that desperate condition from which God had delivered me; for great dangers, though past, are ofttimes very terrible to those that reflect upon them. But the words may be rendered, upon or after (as this particle is rendered, Isa 18:4 ) the bitterness of my soul ; after the deliverance from this bitter and dangerous disease; which may be compared with Isa 38:17 , where he saith, for or after peace I had great bitterness, as here he presageth and assureth himself of the contrary, that he should have peace after his great bitterness. The Chaldee paraphrast renders the words, because of my deliverance from bitterness of soul; bitterness being put for deliverance from bitterness , as five is put for lack of five , as we render it, Gen 18:28 , and fat for want of fat , Psa 109:24 , and fruits for want of fruits , Lam 4:9 . And other such-like defects there are in the Hebrew, which is a very concise language.

Poole: Isa 38:16

By these things by virtue of thy gracious word or promise, and powerful work; by thy promises, and thy performances of them, mentioned in the foregoing verse. This place may be explained by comparing it with Deu 8:3 , Man doth not live by bread, but by every word that proceedeth out of the mouth of the Lord . The sense is, Not I only, but all men, do receive and recover, and hold their lives by thy favour, and the word of thy power; and therefore it is not strange that one word of God hath brought me back from the very jaws of death.

In all these things is the life of my spirit and as it is with other men, so hath it been with me in a special manner; for in these above all other things is the life of my spirit or soul , i.e. either the comfort (which is sometimes called life) of my spirit; or rather, that life which is in my body, from my spirit or soul united to it.

So wilt thou recover me, and make me to live or, and or for thou hast recovered me , &c., to wit, by these things.

Poole: Isa 38:17

For peace I had great bitterness my health and prosperity was quickly changed into bitter sickness and affliction. Or, as others render it, my great bitterness was unto peace ; was turned into prosperity, or became the occasion of my safety and further advantages; for that drove me to my prayers, and prayers prevailed with God for a gracious answer, and the prolonging of my life. In love to my soul ; in kindness to me, the soul being oft put for the man. This is an emphatical circumstance; for sometimes God prolongs men’ s days in anger, and in Order to their greater misery.

Thou hast cast all my sins behind thy back thou hast forgiven those sins which brought this evil upon me, and upon that account hast removed the punishment of them; which showeth that thou didst this in love to me. The phrase is borrowed from the custom of men, who when they would accurately see and observe any thing, set it before their faces; and when they desire and resolve not to look upon any thing, turn their backs upon it, or cast it behind them.

Poole: Isa 38:18

In this and the following verse, he declares God’ s design in delivering him, that he might praise him in his church, which if he had died he could not have done.

The grave cannot praise thee the dead are not capable of glorifying thy name among men upon earth; which I desire and determine to do. See the like expressions, Psa 6:5 30:9 88:10 , &c. The grave is put for the persons lodged in it by a metonymy.

Cannot hope for thy truth they cannot expect nor receive the accomplishment of thy promised goodness in the land of the living.

Poole: Isa 38:19

He shall praise thee they are especially obliged to it, and they only have this privilege.

The father to the children shall make known thy truth they shall not only praise thee whilst they live, but take care to propagate and perpetuate thy praise and glory to all succeeding generations.

Poole: Isa 38:20

Was ready to save me was a present help to me, ready to hear and succour me upon my prayer in my great extremity.

We both I and my people, who are concerned in me, and for me will sing forth those songs of praise which are due especially from me, for God’ s great mercy to me.

Will sing my songs to the stringed instruments according to the custom of those times.

Poole: Isa 38:21

This was rather a sign appointed by God, than a natural means of the cure; for if it had a natural faculty to ripen a sore, yet it could never cure such a dangerous and pestilential disease, at least in so little time.

Poole: Isa 38:22

Hezekiah also had said or, For Hezekiah had said ; had asked a sign, which is here added as the reason why Isaiah said what is related in the foregoing verse, to wit, in answer to Hezekiah’ s question.

That I shall go up within three days, as is more fully related, 2Ki 20:5,8 ,

to the house of the Lord for thither he designed in the first place to go, partly that he might pay his vow and thanksgiving. to God, and partly that he might engage the people to praise God with him, and for him.

Haydock: Isa 38:14

For me. He represents his disease, as an inexorable creditor.

Haydock: Isa 38:18

Truth. He speaks only of the body.

Haydock: Isa 38:22

Lord. The answer is given, (4 Kings xx. 9.) which seems to evince that this is only an extract. (Calmet) ---

The prophet prescribed the medicine, and the king asked for a sign before he sung the canticle. (Worthington)

Gill: Isa 38:12

Mine age is departed, and is removed from me as a shepherd's tent,.... Or, my habitation ^k; meaning the earthly house of his tabernacle, his body; this was just going, in his apprehension, to be unpinned, and removed like a shepherd's tent, that is easily taken down, and removed from place to place. Some understand it of the men of his age or generation; so the Targum,

"from the children of my generation my days are taken away; they are cut off, and removed from me; they are rolled up as a shepherd's tent;''

which being made of skins, as tents frequently were, such as the Arabian shepherds used, were soon taken down, and easily rolled and folded up and carried elsewhere:

I have cut off like a weaver my life; who, when he has finished his web, or a part of it, as he pleases, cuts it off from the loom, and disposes of it: this Hezekiah ascribes to himself, either that by reason of his sins and transgressions he was the cause of his being taken away by death so soon; or this was the thought he had within himself, that his life would now be cut off, as the weaver's web from the loom; for otherwise he knew that it was the Lord that would do it, whenever it was, as in the next clause:

he will cut me off with pining sickness; which was now upon him, wasting and consuming him apace: or, "will cut me off from the thrum" ^l; keeping on the metaphor of the weaver cutting off his web from the thrum, fastened to the beam of his loom:

from day even tonight wilt thou make an end of me; he means the Lord by "he" in the preceding clause, and in this he addresses him; signifying that the affliction was so sharp and heavy upon him, which was the first day of it, that he did not expect to live till night, but that God would put a period to his days, fill them up, and finish his life, and dispatch him out of this world.

Gill: Isa 38:13

I reckoned till morning,.... Or, "I set my time till the morning ^m"; he fixed and settled it in his mind that he could live no longer than to the morning, if he lived so long; he thought he should have died before the night came on, and, now it was come, the utmost he could propose to himself was to live till morning; that was the longest time he could reckon of. According to the accents, it should be rendered, "I reckoned till morning as a lion"; or "I am like until the morning as a lion"; or, "I likened until the morning (God) as a lion"; I compared him to one; which agrees with what follows. The Targum is,

"I roared until morning, as a lion roars;''

through the force of the disease, and the pain he was in: or rather,

"I laid my bones together until the morning as a lion; "so indeed as a lion God" hath broken all my bones ⁿ:''

so will he break all my bones; or, "it will break"; that is, the sickness, as Kimchi and Jarchi; it lay in his bones, and so violent was the pain, that he thought all his bones were breaking in pieces; such is the case in burning fevers, as Jerom observes; so Kimchi interprets it of a burning fever, which is like a fire in the bones. Some understand this of God himself, to which our version directs, who may be said to do this by the disease: compare with this Job 16:14 and to this sense the following clause inclines:

from day even tonight wilt thou make an end of me; he lived till morning, which was more than he expected, and was the longest time he could set himself; and now be reckoned that before night it would be all over with him as to this world. This was the second day of his illness; and the third day he recovered, and went to the temple with his song of praise.

Gill: Isa 38:14

Like a crane, or a swallow, so did I chatter,.... Rather, "like a crane and a swallow", like both; sometimes loud and clamorous, like a crane ^o, when the pain was very acute and grievous; and sometimes very low, through weakness of body, like the twittering of a swallow; or the moan he made under his affliction was like the mournful voices of these birds at certain times. Some think he refers to his prayers, which were quick and short, and expressed not with articulate words, but in groans and cries; at least were not regular and orderly, but interrupted, and scarce intelligible, like the chattering of the birds mentioned:

I did mourn as a dove; silently and patiently, within himself, for his sins and transgressions; and because of his afflictions, the fruit of them:

mine eyes fail with looking upwards; or, "on high"; or, as the Septuagint and Arabic versions express it, "to the height of heaven"; to the Lord there, whose Shechinah, as the Targum, is in the highest heavens: in his distress he looked up to heaven for help, but none came; he looked and waited till his eyes were weak with looking, and he could look no longer; both his eyes and his heart failed him, and he despaired of relief; and the prayer he put up was as follows:

O Lord, I am oppressed; undertake for me; or, "it oppresseth me ^p"; that is, the disease; it lay so heavy upon him, it bore him down with the weight of it, he could not stand up under it; it had seized him, and crushed him; it held him fast, and he could not get clear of it; and therefore entreats the Lord to "undertake" for him, to be his surety for good, as in Psa 119:122, he represents his disease as a bailiff that had arrested him, and was carrying him to the prison of the grave; and therefore prays that the Lord would bail him, or rescue him out of his hands, that he might not go down to the gates of the grave. So souls oppressed with the guilt of sin, and having fearful apprehensions of divine justice, should apply to Christ their surety, and take refuge in his undertakings, where only peace and safety are to be enjoyed. So Gussetius renders the words, "I have unrighteousness, be surety for me" ^q; and takes them to be a confession of Hezekiah, acknowledging himself guilty of unrighteousness, praying and looking to Christ the Son of God, and to his suretyship engagements, who, though not yet come to fulfil them, certainly would.

Gill: Isa 38:15

What shall I say?.... In a way of praise and thankfulness, for the mercies promised and received; I know not what to say; I want words to express the gratitude of my heart for the kindness bestowed. What shall I render to God for all his benefits? So the Targum,

"what praise shall I utter, and I will say it before him?''

for here begins the account of his recovery, and his thanksgiving for it:

he hath both spoken unto me, and himself hath done it; the Lord had sent him a message by the prophet, and assured him that he should recover, and on the third day go up to the temple; and now he had performed what he had promised, he was restored, and was come to the house of God with his thank offering; whatever the Lord says, he does; what he promises, he brings to pass:

I shall go softly all my years in the bitterness of my soul; before he did not reckon of a day to live, now he speaks of his years, having fifteen added to his days, during which time he should "go softly", in a thoughtful "meditating" frame of mind ^r; frequently calling to remembrance, and revolving in his mind, his bitter affliction, and recovery out of it, acknowledging the goodness and kindness of God unto him: or leisurely,

step by step, without fear of any enemies, dangers, or death, having a promise of such a length of time to live: or go pleasantly and

cheerfully, after the bitterness of my soul ^s, as it may be rendered; that is, after it is over, or because of deliverance from it. So the Targum,

"with what shall I serve him, and render to him for all the years he hath added to my life, and hath delivered me from the bitterness of my soul?''

Gill: Isa 38:16

O Lord, by these things men live,.... Not by bread only, but by the word of God: by the promise of God, and by his power performing it; and by his favour and goodness continually bestowed; it is in him, and by his power and providence, that they live and move, and have their being, and the continuance of it; and it is his lovingkindness manifested to them that makes them live comfortably and go on cheerfully:

and in all these things is the life of my spirit; what kept his soul in life were the same things, the promise, power, and providence of God; what revived his spirit, and made him comfortable and cheerful, was the wonderful love and great goodness of God unto him, in appearing to him, and for him, and delivering him out of his sore troubles. Ben Melech renders and gives the sense of the words thus; "to all will I declare and say, that in these", in the years of addition (the fifteen years added to his days) "are the life of my spirit"; so Kimchi. The Targum interprets it of the resurrection of the dead,

"O Lord, concerning all the dead, thou hast said, that thou wilt quicken them; and before them all thou hast quickened my spirit:''

so wilt thou recover me, and make me to live; or rather, "and" or "for thou hast recovered ^t me, and made me to live"; for the Lord had not only promised it, but he had done it, Isa 38:15, and so the Targum,

"and hast quickened me, and sustained me.''

Gill: Isa 38:17

Behold, for peace I had great bitterness,.... Meaning not that instead of peace and prosperity, which he expected would ensue upon the destruction of Sennacherib's army, came a bitter affliction upon him; for he is not now dwelling on that melancholy subject; but rather the sense is, that he now enjoyed great peace and happiness, though he had been in great bitterness; for the words may be rendered, "behold, I am in peace, I had great bitterness"; or thus, "behold my great bitterness is unto peace": or, "he has turned it into peace" ^u; it has issued in it, and this is my present comfortable situation: "but", or rather,

and thou hast in love to my soul delivered it from the pit of corruption: the grave, where bodies rot and corrupt, and are quite abolished, as the word signifies; see Psa 30:3 or "thou hast embraced my soul from the pit of corruption ^w"; it seems to be an allusion to a tender parent, seeing his child sinking in a pit, runs with open arms to him, and embraces him, and takes him out. This may be applied to a state of nature, out of which the Lord in love delivers his people; which is signified by a pit, or dark dungeon, a lonely place, a filthy one, very uncomfortable, where they are starving and famishing; a pit, wherein is no water, Zec 9:11 and may fitly be called a pit of corruption, because of their corrupt nature, estate, and actions; out of this the Lord brings his people at conversion, and that because of his great love to their souls, and his delight in them; or it may be applied to their deliverance from the bottomless pit of destruction, which is owing to the Lord's being gracious to them, and having found a ransom for them, his own Son, Job 33:24, and to this sense the Septuagint, Vulgate Latin, and Arabic versions seem to incline; "for thou hast delivered my soul that it might not perish": in love to their souls, and that they may not perish, he binds them up in the bundle of life, with the Lord their God; he redeems their souls from sin, Satan, and the law; he regenerates, renews, and converts them, and preserves them safe to his everlasting kingdom and glory; in order to which, and to prevent their going down to the pit, they are put into the hands of Christ, redeemed by his precious blood, and are turned out of the broad road that leads to destruction:

for thou hast cast all my sins behind thy back; as loathsome and abominable, and so as not to be seen by him; for though God sees all the sins of his people with his eye of omniscience, and in his providence takes notice of them, and chastises for them, yet not with his eye of avenging justice; because Christ has took them on himself, and made satisfaction for them, and an end of them; they are removed from them as far as the east is from the west, and no more to be seen upon them; nor will they be any more set before his face, or in the light of his countenance; but as they are out of sight they will be out of mind, never more remembered, but forgotten; as what is cast behind the back is seen and remembered no more. The phrase is expressive of the full forgiveness of sins, even of all sins; see Psa 85:2, the object of God's love is the souls of his people; the instance of it is the delivery of them from the pit of corruption; the evidence of it is the pardon of their sins.

Gill: Isa 38:18

For the grave cannot praise thee, death can not celebrate thee,.... That is, they that are in the grave, and under the power of death, they cannot celebrate the praises of God with their bodily organs; their souls may praise him in heaven, but they in their bodies cannot till the resurrection morn, or as long as they are under the dominion of the grave; so the Targum,

"they that are in the grave cannot confess before thee, and the dead cannot praise thee;''

in like manner the Septuagint and Arabic versions: this shows the design of God in restoring him from his sickness, and the view he himself had in desiring life, which was to praise the Lord; and which end could not have been answered had he died, and been laid in the grave:

they that go down to the pit cannot hope for thy truth: for the performance of promises, in which the truth and faithfulness of God appear; or for the Messiah, the truth of all the types of the former dispensation; those that go down to the pit of the grave, or are carried and laid there, can have no exercise of faith and hope concerning these things.

Gill: Isa 38:19

The living, the living, he shall praise thee, as I do this day,.... Every one of the living, or such who are both corporeally and spiritually alive; and therefore the word is repeated; none but such who are alive in a corporeal sense can praise the Lord in this world; and none but such who are spiritually alive can praise him aright, and such do under a true sense of the greatness of his mercies, and of their own unworthiness; and such a one was Hezekiah; for the words may be rendered, "as I am this day ^x"; that is, alive in both the above senses; and so did he praise God, in such a spiritual manner, even on the day he committed this to writing, and was now in the temple offering up this thanksgiving:

the father to the children shall make known thy truth: not meaning himself, for at this time he had no children; though, no doubt, when he had any, as he afterwards had, particularly Manasseh, he took care to acquaint him with the truth and faithfulness of God in the fulfilling of his promises to him; and which every religious parent would do, and so transmit the memory thereof to future ages.

Gill: Isa 38:20

The Lord was ready to save me,.... Or, "the Lord to save me ^y"; he was at hand to save him; he was both able and willing to save him; he was a present help in time of need; he arose for his help, and that right early; he very quickly delivered him out of his distress; he, who one day expected death every moment, was the next day in the temple praising God:

therefore will we sing my songs; which were made by him, or concerning him, or which he ordered to be sung, as he did the Psalms of David, 2Ch 29:30,

to the stringed instruments: which were touched with the fingers, or struck with a quill or bow; which distinguishes them from wind instruments, which were blown with the mouth; each of these were used in the temple service:

all the days of our life; he had before said "we will sing", meaning his family and his friends with him, his courtiers, princes, and nobles, or he and the singers of Israel; and this he determined to do as long as he and they lived; signifying, that the mercy granted would never be forgotten by him, as well as there would be new mercies every day, which would call for praise and thankfulness: and this he proposed to do

in the house of the Lord; in the temple; not only privately, but publicly; not in his closet and family only, but in the congregation of the people; that the goodness of God to him might be more known, and the praise and glory given him be the greater.

Gill: Isa 38:21

For Isaiah had said,.... Before the above writing was made, which ends in the preceding verse; for this and the following are added by Isaiah, or some other person, taken out of 2Ki 20:7. The Septuagint version adds, "to Hezekiah"; but the speech seems rather directed to some of his servants, or those that were about him:

let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover; which was done, and he did accordingly recover. Aben Ezra, Jarchi, and. Kimchi, all of them say, that this was a miracle within a miracle, since figs are hurtful to ulcers; and so say others; though it is observed by some, that they are useful for the ripening and breaking of ulcers; however, it was not from the natural force of these figs, but by the power of God, that this cure was effected; for, without that, it was impossible so malignant an ulcer and so deadly a sickness as Hezekiah's were could have been cured, and especially so suddenly; nor were these figs used as a medicine, but as a sign of recovery, according to the Lord's promise, and as a means of assisting Hezekiah's faith in it.

Gill: Isa 38:22

Hezekiah also had said,.... Unto Isaiah, as in 2Ki 20:8,

what is the sign that I shall go up to the house of the Lord? both of his health, and of his going up to the temple with thanksgiving for it; though the former is not here mentioned, as it is elsewhere; partly because it is supposed in the latter, for without that he could not have gone up to the temple; and partly because he was more solicitous for the worship and honour of God in his house, the for his health. The Syriac version transposes these verses, "Hezekiah had said, what is the sign? &c. and Isaiah had answered, let them take a lump of figs", &c. as if this latter was the sign; whereas it was that of the sun's going down ten degrees on the dial of Ahaz, Isa 38:7; see Gill on Isa 38:7, Isa 38:8.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 38:12

¹ tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.

² tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”

³ tn Heb “I rolled up, like a weaver, my life” (so ASV).

⁴ sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.

⁵ tn Heb “from day to night you bring me to an end.”

NET Notes: Isa 38:13

¹ tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.

² tn Heb “from day to night you bring me to an end.”

NET Notes: Isa 38:14

¹ tn Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”

² tn Heb “my eyes become weak, toward the height.”

³ tn The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’adonay).

⁴ tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.

NET Notes: Isa 38:15

¹ tn Heb “and he has spoken and he has acted.”

² tn Heb “because of the bitterness of my soul.”

NET Notes: Isa 38:16

¹ tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”

² tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.

NET Notes: Isa 38:17

¹ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

² tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

³ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

⁴ tn Heb “for you threw behind your back all my sins.”

NET Notes: Isa 38:18

¹ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).

² tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.

NET Notes: Isa 38:20

¹ tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.

² tn Heb “and music [or perhaps, “stringed instruments”] we will play.”

³ tn Heb “all the days of our lives in the house of the Lord.”

sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.

NET Notes: Isa 38:21

¹ tc If original to Isaiah 38, vv. 21-22 have obviously been misplaced in the course of the text’s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7-8, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21-22 to the end of the account in Isaiah 38.

Geneva Bible: Isa 38:12

My age hath departed, and is removed from me as a shepherd's tent: I ^{( i )} have cut off like a weaver my life: he will cut me off with pining sickness: from day [even] ^{( k )} to night wilt thou make an end of me.

^{( i )} By my sin I have provoked God to take my life from me.

^{( k )} That is, in one day, or shortly.

Geneva Bible: Isa 38:13

I reckoned ^{( l )} 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.

^{( l )} Overnight I thought that I would live till morning, but my pangs in the night persuaded me the contrary: he shows the horror that the faithful have when they apprehend God's judgment against their sin.

Geneva Bible: Isa 38:14

Like a crane [or] a swallow, so I ^{( m )} chattered: I mourned as a dove: my eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me.

^{( m )} I was so oppressed with sorrow, that I was not able to utter my words, but only to groan and sigh.

Geneva Bible: Isa 38:15

What shall I say? ^{( o )} he hath both spoken to me, and himself hath done [it]: I shall go ^{( p )} softly all my years in the bitterness of my soul.

^{( o )} God has declared by his prophet that I will die and therefore I will yield to him.

^{( p )} I will have no release, but continual sorrows while I live.

Geneva Bible: Isa 38:16

O Lord, ^{( q )} by these [things men] live, and in all these [things is] the life of my spirit: so wilt thou ^{( r )} restore me, and make me to live.

^{( q )} They who will outlive the men that are now alive, and all they who are in these years will acknowledge this blessing.

^{( r )} That after that you had condemned me to death you restored me to life.

Geneva Bible: Isa 38:17

Behold, for ^{( s )} 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 ^{( t )} sins behind thy back.

^{( s )} While I thought to have lived in rest and ease being delivered from my enemy, I had grief upon grief.

^{( t )} He values more the remission of his sins, and God's favour than a thousand lives.

Geneva Bible: Isa 38:18

For ^{( u )} the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit cannot hope for thy truth.

^{( u )} For as much as God has placed man in this world to glorify him, the godly take it as a sign of his wrath, when their days were shortened, either because they seemed unworthy for their sins to live longer in his service, or for their zeal to God's glory, seeing that there are so few in earth who regard it as in (Psa 6:5, Psa 115:17).

Geneva Bible: Isa 38:19

The living, the living, he shall praise thee, as I [do] this day: the father to the ^{( x )} children shall make known thy truth.

^{( x )} All posterity will acknowledge and the fathers according to their duty toward their children will instruct them in your graces and mercies toward me.

Geneva Bible: Isa 38:20

The LORD [was ready] to save me: therefore we will sing my songs to the stringed instruments all the days of ^{( y )} our life in the house of the LORD.

^{( y )} He shows what is the use of the Congregation and Church, that is, to give the Lord thanks for his benefits.

Geneva Bible: Isa 38:21

For Isaiah had said, Let them take a lump of figs, and ^{( z )} lay [it] for a plaster upon the boil, and he shall recover.

^{( z )} Read (2Ki 20:7).

Geneva Bible: Isa 38:22

Hezekiah also ^{( a )} had said, What [is] the sign that I shall go up to the house of the LORD?

^{( a )} As in (Isa 38:7).

Commentary -- Verse Range Notes

TSK Synopsis: Isa 38:1-22

1 Hezekiah, having received a message of death, by prayer has his life lengthened.

8 The sun goes ten degrees backward, for a sign of that promise.

9 His song of thanksgiving.

MHCC: Isa 38:9-22

We have here Hezekiah's thanksgiving. It is well for us to remember the mercies we receive in sickness. Hezekiah records the condition he was in. He dwells upon this; I shall no more see the Lord. A good man wishes not to live for any other end than that he may serve God, and have communion with him. Our present residence is like that of a shepherd in his hut, a poor, mean, and cold lodging, and with a trust committed to our charge, as the shepherd has. Our days are compared to the weaver's shuttle, Job 7:6, passing and repassing very swiftly, every throw leaving a thread behind it; and when finished, the piece is cut off, taken out of the loom, and showed to our Master to be judged of. A good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. But our times are in God's hand; he has appointed what shall be the length of the piece. When sick, we are very apt to calculate our time, but are still at uncertainty. It should be more our care how we shall get safe to another world. And the more we taste of the loving-kindness of God, the more will our hearts love him, and live to him. It was in love to our poor perishing souls that Christ delivered them. The pardon does not make the sin not to have been sin, but not to be punished as it deserves. It is pleasant to think of our recoveries from sickness, when we see them flowing from the pardon of sin. Hezekiah's opportunity to glorify God in this world, he made the business, and pleasure, and end of life. Being recovered, he resolves to abound in praising and serving God. God's promises are not to do away, but to quicken and encourage the use of means. Life and health are given that we may glorify God and do good.

Matthew Henry: Isa 38:9-22

We have here Hezekiah's thanksgiving-song, which he penned, by divine direction, after his recovery. He might have taken some of the psalms of his father David, and made use of them for his purpose; he might have found many very pertinent ones. He appointed the Levites to praise the Lord with the words of David, 2Ch 29:30. But the occasion here was extraordinary, and, his heart being full of devout affections, he would not confine himself to the compositions he had, though of divine inspiration, but would offer up his affections in his own words, which is most natural and genuine. He put this thanksgiving in writing, that he might review it himself afterwards, for the reviving of the good impressions made upon him by the providence, and that it might be recommended to others also for their use upon the like occasion. Note, There are writings which it is proper for us to draw up after we have been sick and have recovered. It is good to write a memorial of the affliction, and of the frame of our hearts under it, - to keep a record of the thoughts we had of things when we were sick, the affections that were then working in us, - to write a memorial of the mercies of a sick bed, and of our release from it, that they may never be forgotten, - to write a thanksgiving to God, write a sure covenant with him, and seal it, - to give it under our hands that we will never return again to folly. It is an excellent writing which Hezekiah here left, upon his recovery; and yet we find (2Ch 32:25) that he rendered not again according to the benefit done to him. The impressions, one would think, should never have worn off, and yet, it seems, they did. Thanksgiving is good, but thanksliving is better. Now in this writing he preserves upon record,

I. The deplorable condition he was in when his disease prevailed, and his despair of recovery, Isa 38:10-13.

1. He tells us what his thoughts were of himself when he was at the worst; and these he keeps in remembrance, (1.) As blaming himself for his despondency, and that he gave up himself for gone; whereas while there is life there is hope, and room for our prayer and God's mercy. Though it is good to consider sickness as a summons to the grave, so as thereby to be quickened in our preparations for another world, yet we ought not to make the worse of our case, nor to think that every sick man must needs be a dead man presently. He that brings low can raise up. Or, (2.) As reminding himself of the apprehensions he had of death approaching, that he might always know and consider his own frailty and mortality, and that, though he had a reprieve for fifteen years, it was but a reprieve, and the fatal stroke he had now such a dread of would certainly come at last. Or, (3.) As magnifying the power of God in restoring him when his case was desperate, and his goodness in being so much better to him than his own fears. Thus David sometimes, when he was delivered out of trouble, reflected upon the black and melancholy conclusions he had made upon his own case when he was in trouble, and what he had then said in his haste, as Psa 31:22; Psa 77:7-9.

2. Let us see what Hezekiah's thoughts of himself were.

(1.) He reckoned that the number of his months was cut off in the midst. He was now about thirty-nine or forty years of age, and when he had a fair prospect of many years and happy ones, very happy, very many, before him. This distemper that suddenly seized him he concluded would be the cutting off of his days, that he should now be deprived of the residue of his years, which in a course of nature he might have lived (not which he could command as a debt due to him, but which he had reason to expect, considering the strength of his constitution), and with them he should be deprived not only of the comforts of life, but of all the opportunities he had of serving God and his generation. To the same purport (Isa 38:12), " My age has departed and gone, and is removed from me as a shepherd's tent, out of which I am forcibly dislodged by the pulling of it down in an instant."Our present residence is but like that of a shepherd in his tent, a poor, mean, and cold lodging, where we are upon duty, and with a trust committed to our charge, as the shepherd has, of which we must give an account, and which will easily be taken down by the drawing of one pin or two. But observe, It is not the final period of our age, but only the removal of it to another world, where the tents of Kedar that are taken down, coarse, black, and weather-beaten, shall be set up again in the New Jerusalem, comely as the curtains of Solomon. He adds another similitude: I have cut off, like a weaver, my life. Not that he did by any act of his own cut off the thread of his life; but, being told that he must needs die, he was forced to cut off all his designs and projects, his purposes were broken off, even the thoughts of his heart, as Job's were, Job 17:11. Our days are compared to the weaver's shuttle (Job 7:6), passing and repassing very swiftly, every throw leaving a thread behind it; and, when they are finished, the thread is cut off, and the piece taken out of the loom, and shown to our Master, to be judged of whether it be well woven or no, that we may receive according to the things done in the body. But as the weaver, when he has cut off his thread, has done his work, and the toil is over, so a good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. "But did I say, I have cut off my life? No, my times are not in my own hand; they are in God's hand, and it is he that will cut me off from the thrum (so the margin reads it); he has appointed what shall be the length of the piece, and, when it comes to that length, he will cut it off."

(2.) He reckoned that he should go to the gates of the grave - to the grave, the gates of which are always open; for it is still crying, Give, give. The grave is here put not only for the sepulchre of his fathers, in which his body would be deposited with a great deal of pomp and magnificence (for he was buried in the chief of the sepulchres of the kings, and all Judah did him honour at his death, 2Ch 32:33), which yet he himself took no care of, nor gave any order about, when he was sick; but for the state of the dead, that is, the sheol , the hades , the invisible world, to which he saw his soul going.

(3.) He reckoned that he was deprived of all the opportunities he might have had of worshipping God and doing good in the world (Isa 38:1): " I said, "[1.] " I shall not see the Lord, as he manifests himself in his temple, in his oracles and ordinances, even the Lord here in the land of the living. "He hopes to see him on the other side death, but he despairs of seeing him any more on this side death, as he had seen him in the sanctuary, Psa 63:2. He shall no more see (that is, serve) the Lord in the land of the living, the land of conflict between his kingdom and the kingdom of Satan, this seat of war. He dwells much upon this: I shall no more see the Lord, even the Lord; for a good man wishes not to live for any other end than that he may serve God and have communion with him. [2.] " I shall see man no more. "He shall see his subjects no more, whom he may protect and administer justice to, shall see no more objects of charity, whom he may relieve, shall see his friends no more, who were often sharpened by his countenance, as iron is by iron. Death puts an end to conversation, and removes our acquaintance into darkness, Psa 88:18.

(4.) He reckoned that the agonies of death would be very sharp and severe: " He will cut me off with pining sickness, which will waste me, and wear me off, quickly."The distemper increased so fast, without intermission or remission, either day or night, morning or evening, that he concluded it would soon come to a crisis and make an end of him - that God, whose servants all diseases are, would by them, as a lion, break all his bones with grinding pain, Isa 38:13. He thought that next morning was the utmost he could expect to live in such pain and misery; when he had outlived the first day's illness the second day he repeated his fears, and concluded that this must needs be his last night: from day even to night wilt thou make an end of me. When we are sick we are very apt to be thus calculating our time, and, after all, we are still at uncertainty. It should be more our care how we shall get safely to another world than how long we are likely to live in this world.

II. The complaints he made in this condition (Isa 38:14): " Like a crane, or swallow, so did I chatter; I made a noise as those birds do when they are frightened."See what a change sickness makes in a little time; he that, but the other day, spoke with so much freedom and majesty, nor, through the extremity of pain or deficiency of spirits, chatters like a crane or a swallow. Some think he refers to his praying in his affliction; it was so broken and interrupted with groanings which could not be uttered that it was more like the chattering of a crane or a swallow than what it used to be. Such mean thoughts had he of his own prayers, which yet were acceptable to God, and successful. He mourned like a dove, sadly, but silently and patiently. He had found God so ready to answer his prayers at other times that he could not but look upwards, in expectation of some relief now, but in vain: his eyes failed, and he saw no hopeful symptom, nor felt any abatement of his distemper; and therefore he prays, " I am oppressed, quite overpowered and ready to sink; Lord, undertake for me; bail me out of the hands of the serjeant that has arrested me; be surety for thy servant for good, Psa 119:122. Come between me and the gates of the grave, to which I am ready to be hurried."When we recover from sickness, the divine pity does, as it were, beg a day for us, and undertakes we shall be forthcoming another time and answer the debt in full. And, when we receive the sentence of death within ourselves, we are undone if the divine grace do not undertake for us to carry us through the valley of the shadow of death, and to preserve us blameless to the heavenly kingdom on the other side of it - if Christ do not undertake for us, to bring us off in judgment, and present us to his Father, and to do all that for us which we need, and cannot do for ourselves. I am oppressed, ease me (so some read it); for, when we are agitated by a sense of guilt and the fear of wrath, nothing will make us easy but Christ's undertaking for us.

III. The grateful acknowledgment he makes of God's goodness to him in his recovery. He begins this part of the writing as one at a stand how to express himself (Isa 38:15): " What shall I say? Why should I say so much by way of complaint when this is enough to silence all my complaints - He has spoken unto me; he has sent his prophet to tell me that I shall recover and live fifteen years yet; and he himself has done it: it is as sure to be done as if it were done already. What God has spoken he will himself do, for no word of his shall fall to the ground."God having spoken it, he is sure of it (Isa 38:16): " Thou wilt restore me, and make me to live; not only restore me from this illness, but make me to live through the years assigned me."And, having this hope,

1. He promises himself always to retain the impressions of his affliction (Isa 38:15): " I will go softly all my years in the bitterness of my soul, as one in sorrow for my sinful distrusts and murmurings under my affliction, as one in care to make suitable returns for God's favour to me and to make it appear that I have got good by the providences I have been under. I will go softly, gravely and considerately, and with thought and deliberation, not as many, who, when they have recovered, live as carelessly and as much at large as ever."Or, "I will go pleasantly"(so some understand it); "when God has delivered me I will walk cheerfully with him in all holy conversation, as having tasted that he is gracious."Or, "I will go softly, even after the bitterness of my soul "(so it may be read); "when the trouble is over I will endeavour to retain the impression of it, and to have the same thoughts of things that I had then."

2. He will encourage himself and others with the experiences he had had of the goodness of God (Isa 38:16): " By these things which thou hast done for me they live, the kingdom lives"(for the life of such a king was the life of the kingdom); "all that hear of it shall live and be comforted; by the same power and goodness that have restored me all men have their souls held in life, and they ought to acknowledge it. In all these things is the life of my spirit, my spiritual life, that is supported and maintained by what God has done for the preservation of my natural life."The more we taste of the loving-kindness of God in every providence the more will our hearts be enlarged to love him and live to him, and that will be the life of our spirit. Thus our souls live, and they shall praise him.

3. He magnifies the mercy of his recovery, on several accounts.

(1.) That he was raised up from great extremity (Isa 38:17): Behold, for peace I had great bitterness. When, upon the defeat of Sennacherib, he expected nothing but an uninterrupted peace to himself and his government, he was suddenly seized with sickness, which embittered all his comforts to him, and went to such a height that it seemed to be the bitterness of death itself - bitterness, bitterness, nothing but gall and wormwood. This was his condition when God sent him seasonable relief.

(2.) That it came from the love of God, from love to his soul. Some are spared and reprieved in wrath, that they may be reserved for some greater judgment when they have filled up the measure of their iniquities; but temporal mercies are sweet indeed to us when we can taste the love of God in them. He delivered me because he delighted in me (Psa 18:19); and the word here signifies a very affectionate love: Thou hast loved my soul from the pit of corruption; so it runs in the original. God's love is sufficient to bring a soul from the pit of corruption. This is applicable to our redemption by Christ; it was in love to our souls, our poor perishing souls, that he delivered them from the bottomless pit, snatched them as brands out of everlasting burnings. In his love and in his pity he redeemed us. And the preservation of our bodies, as well as the provision made for them, is doubly comfortable when it is in love to our souls - when God repairs the house because he has a kindness for the inhabitant.

(3.) That it was the effect of the pardon of sin: " For thou hast cast all my sins behind thy back, and thereby hast delivered my soul from the pit of corruption, in love to it."Note, [1.] When God pardons sin he casts it behind his back, as not designing to look upon it with an eye of justice and jealousy. He remembers it no more, to visit for it. The pardon does not make the sin not to have been, or not to have been sin, but not to be punished as it deserves. When we cast our sins behind our back, and take no care to repent of them, God sets them before his face, and is ready to reckon for them; but when we set them before our face in true repentance, as David did when his sin was ever before him, God casts them behind his back. [2.] When God pardons sins he pardons all, casts them all behind his back, though they have been as scarlet and crimson. [3.] The pardoning of the sin is the delivering of the soul from the pit of corruption. [4.] It is pleasant indeed to think of our recoveries from sickness when we see them flowing from the remission of sin; then the cause is removed, and then it is in love to the soul.

(4.) That it was the lengthening out of his opportunity to glorify God in this world, which he made the business, and pleasure, and end of life. [1.] If this sickness had been his death, it would have put a period to that course of service for the glory of God and the good of the church which he was now pursuing, Isa 38:18. Heaven indeed praises God, and the souls of the faithful, when at death they remove thither, do that work of heaven as the angels, and with the angels, there; but what is this world the better for that? What does that contribute to the support and advancement of God's kingdom among men in this state of struggle? The grave cannot praise God, nor the dead bodies that lie there. Death cannot celebrate him, cannot proclaim his perfections and favours, to invite others into his service. Those who go down to the pit, being no longer in a state of probation, nor living by faith in his promises, cannot give him honour by hoping for his truth. Those that lie rotting in the grave, as they are not capable of receiving any further mercy from God, so neither are they capable of offering any more praises to him, till they shall be raised at the last day, and then they shall both receive and give glory. [2.] Having recovered from it, he resolves not only to proceed, but to abound, in praising and serving God (Isa 38:19): The living, the living, he shall praise thee. They may do it; they have an opportunity of praising God, and that is the main thing that makes life valuable and desirable to a good man. Hezekiah was therefore glad to live, not that he might continue to enjoy his royal dignity and the honour and pleasure of his late successes, but that he might continue to praise God. The living must praise God; they live in vain if they do not. Those that have been dying and yet are living, whose life is from the dead, are in a special manner obliged to praise God, as being most sensibly affected with his goodness. Hezekiah, for his part, having recovered from this sickness, will make it his business to praise God: " I do it this day; let others do it in like manner."Those that give good exhortations should set good examples, and do themselves what they expect from others. "For my part,"says Hezekiah, " the Lord was ready to save me; he not only did save me, but he was ready to do it just then when I was in the greatest extremity; his help came in seasonably; he showed himself willing and forward to save me. The Lord was to save me, was at hand to do it, saved me a the first word; and therefore," First, "I will publish and proclaim his praises. I and my family, I and my friends, I and my people, will have a concert of praise to his glory: We will sing my songs to the stringed instruments, that others may attend to them, and be affected with them, when they are in the most devout and serious frame in the house of the Lord."It is for the honour of God, and the edification of his church, that special mercies should be acknowledged in public praises, especially mercies to public persons, Psa 116:18, Psa 116:19. Secondly, "I will proceed and persevere in his praises."We should do so all the days of our life, because every day of our life is itself a fresh mercy and brings many fresh mercies along with it; and, as renewed mercies call for renewed praises, so former eminent mercies call for repeated praises. It is by the mercy of God that we live, and therefore, as long as we live, we must continue to praise him, while we have breath, nay, while we have being. Thirdly, "I will propagate and perpetuate his praises."We should not only praise him all the days of our life, but the father to the children should make known his truth, that the ages to come may give God the glory of his truth by trusting to it. It is the duty of parents to possess their children with a confidence in the truth of God, which will go far towards keeping them close to the ways of God. Hezekiah, doubtless, did this himself, and yet Manasseh his son walked not in his steps. Parents may give their children many good things, good instructions, good examples, good books, but they cannot give them grace.

IV. In the last two verses of this chapter we have two passages relating to this story which were omitted in the narrative of it here, but which we had 2 Kings 20, and therefore shall here only observe two lessons from them: - 1. That God's promises are intended not to supersede, but to quicken and encourage, the use of means. Hezekiah is sure to recover, and yet he must take a lump of figs and lay it on the boil, Isa 38:21. We do not trust God, but tempt him, if, when we pray to him for help, we do not second our prayers with our endeavours. We must not put physicians, or physic, in the place of God, but make use of them in subordination to God and to his providence; help thyself and God will help thee. 2. That the chief end we should aim at, in desiring life and health, is that we may glorify God, and do good, and improve ourselves in knowledge, and grace, and meetness for heaven. Hezekiah, when he meant, What is the sign that I shall recover? asked, What is the sign that I shall go up to the house of the Lord, there to honour God, to keep up acquaintance and communion with him, and to encourage others to serve him? Isa 38:22. It is taken for granted that if God would restore him to health he would immediately go up to the temple with his thank-offerings. There Christ found the impotent man whom he had healed, Joh 5:14. The exercises of religion are so much the business and delight of a good man that to be restrained from them is the greatest grievance of his afflictions, and to be restored to them is the greatest comfort of his deliverances. Let my soul live, and it shall praise thee.

Keil-Delitzsch: Isa 38:10-12

Strophe 1 consists indisputably of seven lines:

"I said, In quiet of my days shall I depart into the gates of Hades:

I am mulcted of the rest of my years.

I said, I shall not see Jah, Jah, in the land of the living:

I shall behold man no more, with the inhabitants of the regions of the dead.

My home is broken up, and is carried off from me like a shepherd's tent:

I rolled up my life like a weaver; He would have cut me loose from the roll:

From day to night Thou makest an end of me."

"In quiet of my days"is equivalent to, in the midst of the quiet course of a healthy life, and is spoken without reference to the Assyrian troubles, which still continued. דּמי , from דּמה , to be quiet, lit., to be even, for the radical form דם has the primary idea of a flat covering, of something stroked smooth, of that which is level and equal, so that it could easily branch out into the different ideas of aequabilitas , equality of measure, aequitas , equanimity, aequitas , equality, and also of destruction = complanatio , levelling. On the cohortative, in the sense of that which is to be, see Ewald, §228, a; אלכה , according to its verbal idea, has the same meaning as in Ps. 39:14 and 2Ch 21:20; and the construction with בּ (= ואבואה אלכה ) is constructio praegnans (Luzzatto). The pual פּקּדתּי does not mean, "I am made to want"(Rashi, Knobel, and others), which, as the passive of the causative, would rather be הפקשׂדתּי , like הנסהלתּי , I am made to inherit (Job 7:3); but, I am visited with punishment as to the remnant, mulcted of the remainder, deprived, as a punishment, of the rest of my years. The clause, "Jah in the land of the living,"i.e., the God of salvation, who reveals Himself in the land of the living, is followed by the corresponding clause, הדל עם־יושׁבי , "I dwelling with the inhabitants of the region of the dead;"for whilst הלד signifies temporal life (from c hâlad , to glide imperceptibly away, Job 11:17), הלד signifies the end of this life, the negation of all conscious activity of being, the region of the dead. The body is called a dwelling ( dōr , Arab. dâr ), as the home of a man who possesses the capacity to distinguish himself from everything belonging to him ( Psychol. p. 227). It is compared to a nomadic tent. רעי (a different word from that in Zec 11:17, where it is the c hirek c ompaginis ) is not a genitive (= רעה , Ewald, §151, b ), but an adjective in i , like אוילי רעה in Zec 11:15. With niglâh (in connection with נסּע , as in Job 4:21), which does not mean to be laid bare (Luzz.), nor to be wrapt up (Ewald), but to be obliged to depart, compare the New Testament ἐκδημεῖν ἐκ τοῦ σώματος (2Co 5:8). The ἁπ γεγρ קפד might mean to cut off, or shorten (related to qâphach ); it is safer, however, and more appropriate, to take it in the sense of rolling up, as in the name of the badger (Isa 14:23; Isa 34:11), since otherwise what Hezekiah says of himself and of God would be tautological. I rolled or wound up my life, as the weaver rolls up the finished piece of cloth: i.e., I was sure of my death, namely, because God was about to give me up to death; He was about to cut me off from the thrum (the future is here significantly interchanged with the perfect). Dallâh is the thrum, licium , the threads of the warp upon a loom, which becomes shorter and shorter the further the weft proceeds, until at length the piece is finished, and the weaver cuts through the short threads, and so sets it free ( בצּע , cf., Job 6:9; Job 27:8). The strophe closes with the deep lamentation which the sufferer poured out at that time: he could not help feeling that God would put an end to him (shâlam , syn. kâlâh , tâmam , gâmar ) from day to night, i.e., in the shortest time possible (compare Job 4:20).

Keil-Delitzsch: Isa 38:13-14

In strophe 2 the retrospective glance is continued. His sufferings increased to such an extent, that there was nothing left in his power but a whining moan - a languid look for help.

I waited patiently till the morning; like the lion,

So He broke in pieces all my bones:

From day to night Thou makest it all over with me.

Like a swallow, a crane, so I chirped;

I cooed like the dove;

Mine eyes pined for the height.

O Lord, men assault me! Be bail for me."

The meaning of shivvithi may be seen from Psa 131:2, in accordance with which an Arabic translator has rendered the passage, "I smoothed, i.e., quieted (sâweitu ) my soul, notwithstanding the sickness, all night, until the morning."But the morning brought no improvement; the violence of the pain, crushing him like a lion, forced from him again and again the mournful cry, that he must die before the day had passed, and should not live to see another. The Masora here has a remark, which is of importance, as bearing upon Psa 22:17, viz., that כּארי occurs twice, and לישׁני בתרי with two different meanings. The meaning of עגוּר סוּס is determined by Jer 8:7, from which it is evident that עגּור is not an attribute of סּוס here, in the sense of "chirping mournfully,"or "making a circle in its flight,"but is the name of a particular bird, namely the crane. For although the Targum and Syriac both seem to render סוס in that passage ( keri סיס , which is the chethib here, according to the reading of Orientals) by כּוּרכּיא ) (a crane, Arab. Kurki ), and עגוּר , by סנוּניתא ) (the ordinary name of the swallow, which Haji Gaon explains by the Arabic chuttaf ), yet the relation is really the reverse: sūs ( sı̄s ) is the swallow, and ‛ âgūr the crane. Hence Rashi, on b. Kiddusin 44 a ("then cried Res Lakis like a crane"), gives âg , Fr. grue, as the rendering of כרוכי ; whereas Parchon (s.verse ‛ âgūr ), confounds the crane with the hoarsely croaking stork ( ciconia alba ). The verb 'ătsaphtsēph answers very well not only to the flebile murmur of the swallow (into which the penitential Progne was changed, according to the Grecian myth), but also to the shrill shriek of the crane, which is caused by the extraordinary elongation of the windpipe, and is onomatopoetically expressed in its name ‛ âgūr .

(Note: The call of the parent cranes, according to Naumann ( Vögel Deutschlands , ix. 364), is a rattling kruh ( gruh ), which is uncommonly violent when close, and has a trumpet-like sound, which makes it audible at a very great distance. With the younger cranes it has a somewhat higher tone, which often passes, so to speak, into a falsetto.)

Tsiphtsēph , like τρίζειν , is applied to every kind of shrill, penetrating, inarticulate sound. The ordinary meaning of dallū , to hang long and loose, has here passed over into that of pining (syn. kâlâh ). The name of God in Isa 38:14 is Adonai, not Jehovah, being one of the 134 ודּין , i.e., words which are really written Adonai , and not merely to be read so.

(Note: Vid., Bär, Psalterium , p. 133.)

It is impossible to take עשׁקה־לּי as an imperative. The pointing, according to which we are to read ‛ashqa , admits this (compare shâmrâh in Psa 86:2; Psa 119:167; and on the other hand, zochrālli , in Neh 5:19, etc.);

(Note: Vid., Bär, Thorath Emeth , pp. 22, 23.)

but the usage of the language does not yield any appropriate meaning for such an imperative. It is either the third person, used in a neuter sense, "it is sorrowful with me;"or, what Luzzatto very properly considers still more probable, on account of the antithesis of ‛ ashqâh and ‛ ârbēni , a substantive ( ‛ashqah for ‛osheq ), "there is pressure upon me"(compare רזי־לי , Isa 24:16), i.e., it presses me like an unmerciful creditor; and to this there is appended the petition, Guarantee me, i.e., be bail for me, answer for me (see at Job 17:3).

Keil-Delitzsch: Isa 38:15-17

In strophe 3 he now describes how Jehovah promised him help, how this promise put new life into him, and how it was fulfilled, and turned his sufferings into salvation.

"What shall I say, that He promised me, and He hath carried it out:

I should walk quietly all my years, on the trouble of my soul?!

'O Lord, by such things men revive, and the life of my spirit is always therein:

And so wilt Thou restore me, and make me to live!'

Behold, bitterness became salvation to me, bitterness;

And Thou, Thou hast delivered my soul in love out of the pit of destruction

For Thou hast cast all my sins behind Thy back."

The question, "What shall I say?"is to be understood as in 2Sa 7:20, viz., What shall I say, to thank Him for having promised me, and carried out His promise? The Vav in ואמר introduces the statement of his reason (Ges. §155, 1, c ). On הדּדּה (= התדּדּה ), from דּדה (= דּאדא ), see at Psa 42:5. The future here, in Isa 38:15 , gives the purpose of God concerning him. He was to walk (referring to the walk of life, not the walk to the temple) gently (without any disturbance) all his years upon the trouble of his soul, i.e., all the years that followed upon it, the years that were added to his life. This is the true explanation of על , as in Isa 38:5; Isa 32:10; Lev 15:25; not "in spite of"(Ewald), or "with,"as in Psa 31:24; Jer 6:14, where it forms an adverb. A better rendering than this would be "for,"or "on account of,"i.e., in humble salutary remembrance of the way in which God by His free grace averted the danger of death. What follows in Isa 38:16 can only be regarded in connection with the petition in Isa 38:16 , as Hezekiah's reply to the promise of God, which had been communicated to him by the prophet. Consequently the neuters עליהם and בּהן( dna (cf., Isa 64:4; Job 22:21; Eze 33:18-19) refer to the gracious words and gracious acts of God. These are the true support of life ( על as in Deu 8:3) for every man, and in these does the life of his spirit consist, i.e., his inmost and highest source of life, and that "on all sides"( לכל , which it would be more correct to point לכּל , as in 1Ch 7:5; cf., bakkōl , in every respect, 2Sa 23:5). With this explanation, the conjecture of Ewald and Knobel, that the reading should be רוּחו , falls to the ground. From the general truth of which he had made a personal application, that the word of God is the source of all life, he drew this conclusion, which he here repeats with a retrospective glance, "So wilt Thou then make me whole (see the kal in Job 39:4), and keep me alive"(for ותחיני ; with the hope passing over into a prayer). The praise for the fulfilment of the promise commences with the word hinnēh (behold). His severe illness had been sent in anticipation of a happy deliverance (on the radical signification of mar , which is here doubled, to give it a superlative force, see Comm. on Job , at Job 16:2-5). The Lord meant it for good; the suffering was indeed a chastisement, but it was a chastisement of love. Casting all his sins behind Him, as men do with things which they do not wish to know, or have no desire to be reminded of (compare e.g., Neh 9:26), He "loved him out,"i.e., drew him lovingly out, of the pit of destruction ( c hâshaq , love as a firm inward bond; b^e lı̄ , which is generally used as a particle, stands here in its primary substantive signification, from bâlâh , to consume).

Keil-Delitzsch: Isa 38:18-20

In strophe 4 he rejoices in the preservation of his life as the highest good, and promises to praise God for it as long as he lives.

"For Hades does not praise Thee; death does not sing praises to Thee:

They that sink into the grave do not hope for Thy truth.

The living, the living, he praises Thee, as I do today;

The father to the children makes known Thy truth.

Jehovah is ready to give me salvation;

Therefore will we play my stringed instruments all the days of my life

In the house of Jehovah."

We have here that comfortless idea of the future state, which is so common in the Psalms (vid., Psa 6:6; Psa 30:10; Psa 88:12-13, cf., Psa 115:17), and also in the book of Ecclesiastes (Ecc 9:4-5, Ecc 9:10). The foundation of this idea, notwithstanding the mythological dress, is an actual truth (vid., Psychol. p. 409), which the personal faith of the hero of Job endeavours to surmount ( Comment . pp. 150-153, and elsewhere), but the decisive removal of which was only to be effected by the progressive history of salvation. The v. is introduced with "for"( kı̄ ), inasmuch as the gracious act of God is accounted for on the ground that He wished to be still further glorified by His servant whom He delivered. לא , in Isa 38:18 , is written only once instead of twice, as in Isa 23:4. They "sink into the grave,"i.e., are not thought of as dying, but as already dead. "Truth"( ' ĕmeth ) is the sincerity of God, with which He keeps His promises. Isa 38:19 reminds us that Manasseh, who was twelve years old when he succeeded his father, was not yet born (cf., Isa 39:7). The להושׁיעני יהוה , μ έλλει σώζειν με , is the same as in Isa 37:26. The change in the number in Isa 38:20 may be explained from the fact that the writer thought of himself as the choral leader of his family; ay is a suffix, not a substantive termination (Ewald, §164, p. 427). The impression follows us to the end, that we have cultivated rather than original poetry here. Hezekiah's love to the older sacred literature is well known. He restored the liturgical psalmody (2Ch 29:30). He caused a further collection of proverbs to be made, as a supplement to the older book of Proverbs (Pro 25:1). The "men of Hezekiah"resembled the Pisistratian Society, of which Onomacritos was the head.

Keil-Delitzsch: Isa 38:21-22

The text of Isaiah is not only curtailed here in a very forced manner, but it has got into confusion; for Isa 38:21 and Isa 38:22 are removed entirely from their proper place, although even the Septuagint has them at the close of Hezekiah's psalm. They have been omitted from their place at the close of Isa 38:6 through an oversight, and then added in the margin, where they now stand (probably with a sign, to indicate that they were supplied). We therefore insert them here, where they properly belong. "Then Isaiah said they were to bring (K. take ) a fig-cake; and they plaistered (K. brought and covered ) the boil, and he recovered. And Hizkiyahu said (K. to Isaiah ) , What sign is there that (K. Jehovah will heal me, so that I go up ) I shall go up into the house of Jehovah?" As sh^e chı̄n never signifies a plague-spot, but an abscess (indicated by heightened temperature), more especially that of leprosy (cf., Exo 9:9; Lev 13:18), there is no satisfactory ground, as some suppose, for connecting Hezekiah's illness (taken along with Isa 33:24) with the pestilence which broke out in the Assyrian army. The use of the figs does not help us to decide whether we are to assume that it was a boil (bubon ) or a carbuncle ( c harbon ). Figs were a well-known emmoliens or maturans , and were used to accelerate the rising of the swelling and the subsequent discharge. Isaiah did not show any special medical skill by ordering a softened cake of pressed figs to be laid upon the boil, nor did he expect it to act as a specific, and effect a cure: it was merely intended to promote what had already been declared to be the will of God. על ויּמרהוּ is probably more original than the simpler but less definite על ויּשׂימוּ . Hitzig is wrong in rendering ויּהי , "that it (the boil) may get well;"and Knobel in rendering it, "that he may recover."It is merely the anticipation of the result so common in the historical writings of Scripture (see at Isa 7:1 and Isa 20:1), after which the historian goes back a step or two.

Keil-Delitzsch: Isa 38:21-22

On Isa 38:21, Isa 38:22, see the notes at the close of Isa 38:4-6, where these two vv. belong.

Constable: Isa 7:1--39:8

III. Israel's crisis of faith chs. 7--39

This long section of the book deals with Israel's major decision in Isaiah's day. Would she trust in Yahweh or in other nations? The decision was a matter of faith; who is more trustworthy, God or strong people? God promised that trust in the nations would result in destruction (ch. 34) but trust in Him would bring abundance (ch. 35). Israel's decision would also determine whether she had a message for the nations or not and whether she would fulfill her mission to the nations or not. This decision is, of course, one that the people of God of all ages continually face.

Constable: Isa 36:1--39:8

C. The tests of Israel's trust chs. 36-39

Chapters 36-39 conclude the section of the book dealing with the issue of trust by giving historical proof that Yahweh will protect those who trust in Him. In these chapters, King Hezekiah represents the people of Judah.³⁴⁴ These lessons from history should encourage God's people to trust in Him rather than in the arm of flesh. Chapters 40-66 contain oracles in which Babylonian captivity looms large. So the present section (chs. 36-39) forms a bridge from emphasis on Assyria (chs. 1-35) to emphasis on Babylonia (chs 40-66). They are also almost identical to 2 Kings 18-20 (cf. 2 Chron. 29-32), except for the inclusion of Isaiah's poem in Isaiah 38:9-20.³⁴⁵ These chapters consist of more narrative material and fewer oracles than the sections that precede and follow it, in which the opposite is true.

This section contains two parts. The first one (chs. 36-37) involved King Hezekiah's trust in God and deliverance when Sennacherib's Assyrian army besieged Jerusalem. The second (chs. 38-39) involved Hezekiah's failure to trust God and his consequent judgment by God when the Babylonian envoys peacefully visited Jerusalem. In chapters 36-37 we see Judah's deliverance accomplished, and in chapters 38-39 we hear Judah's captivity announced. Thus the real hinge of the book occurs between chapters 37 and 38, where emphasis on Assyria ends and emphasis on Babylonia begins.

Constable: Isa 38:1--39:8

2. The Babylonian threat chs. 38-39

The events in these chapters predate those in chapters 36-37 by a few months. Isaiah placed them here, out of chronological order, to make them a historical prologue to chapters 40-66, which focus on the Exile and the return to Jerusalem. This section opens with Hezekiah contemplating death (38:1a) and ends with him contemplating life (39:8). In between, Isaiah delivered two messages to the king (38:1b-7; 39:3-7) Hezekiah's dedication (38:8-22) followed the prophet's first message, and his defection (39:1-2), precipitated the second message. Thus the structure of these two chapters is chiastic.³⁷²

Constable: Isa 38:9-22

Hezekiah's record of his crisis 38:9-22

The bulk of this section is a psalm of lamentation and thanksgiving that Hezekiah composed after his recovery (vv. 10-20). This psalm is also chiastic in structure. It begins with reference to the gates of Sheol and sorrow at the prospect of shortened days (v. 10), and it ends with reference to the house of the Lord and joy at the prospect of lengthened days (v. 20). The king began by referring to the land of the living being exchanged for the departed (v. 11), and he ended with reference to the land of the departed exchanged for the land of the living (vv. 18-19). In the middle, he contrasted God's hostility (vv. 12-14) with His restoration (vv. 15-17).³⁷⁴ Hezekiah described his condition first (vv. 9-14), and then he praised God for His mercy (vv. 15-20).

38:9 King Hezekiah wrote the following song after his illness and recovery. This verse is quite similar to the titles of many of the psalms.

38:10 When the king had heard Isaiah's prophecy of his impending death (v. 1), he bemoaned the fact that he would enter Sheol, the place of departed spirits, in the prime of his life. Evidently the king felt that God was depriving him of years that He owed him, possibly because he was a righteous man or perhaps just because everyone thinks he or she will live a normal life span.

38:11 He sorrowed because his contact with God and with people as a living human being would end. He was not saying anything about his relationship with God after death. He only meant that his present relationship with God and people would end when he died.

38:12 Hezekiah viewed his life as fragile as a shepherd's temporary tent, which shepherds frequently moved from place to place. His life was like a weaver's finished piece of cloth that the weaver cuts off decisively and rolls up to take away. Both images are of objects that suddenly disappear from their expected places. Before the day of his life was out, the Lord would end it.

"The thought is that in the morning one did not expect anything untoward to occur, and by evening, when darkness had come, the event had already taken place (cf. Job 4:20)."³⁷⁵

38:13 The king had composed himself; he had prepared for a normal future. But the Lord had interrupted his plans as an attacking lion surprises its prey and springs on it breaking its bones.

38:14 His incessant prayers to the Lord reminded Hezekiah of the twittering of birds. He looked to the Lord for help in the oppression of his illness and for security.

38:15 The king was amazed at the change of events (cf. v. 5). Nevertheless the bitter disappointment that had come into his heart because of the prophet's announcement of impending death (v. 1) was something he would never forget.

38:16 He prayed that others would learn from his experiences, as he himself would, and that the Lord would indeed restore his health and his life. Another interpretation of the last line of this verse sees the king rejoicing that the Lord would restore him.

38:17 The Lord's announcement, at first bitter to Hezekiah, had turned into a learning experience for him (cf. Rom. 8:28). He had learned that God loved him, and he rejoiced in that. God had forgiven his sins, and he would not descend into the grave. The figure of God casting sin behind His back pictures Him throwing it away, out of His sight, because it is of no further interest to Him. Evidently Hezekiah believed that his premature death would have been a punishment for sin.

38:18 Those who die cannot thank and praise God for delivering them from death, but Hezekiah could because God had promised him mercy.

38:19 Rather it is the living who can praise the Lord and tell their children about His faithfulness to His promises to them.

38:20 Hezekiah concluded his poem of praise by affirming his belief that God would be faithful to him and keep him alive for as long as He had promised (v. 5). This would be the basis for his continuing public praise of God in His presence for the rest of his life.

38:21 The poem ended, Isaiah now added a postscript giving more detail about Hezekiah's recovery.³⁷⁶ Hezekiah had suffered from a boil, but the boil was probably only a symptom of a more serious disease. When Isaiah, acting as a physician, applied a fig poultice to the boil, the king recovered (cf. James 5:14).

"This is an example of healing occurring because of a combination of prayer, medicine, and God's work."³⁷⁷

38:22 Hezekiah had requested the sign that God had sent (vv. 7-8). He wanted assurance that he would recover so he could worship the Lord again in public. He did not just anticipate recovering, but he looked forward to worshipping after he recovered.

This chapter can stand alone in the text as a positive lesson in prayer, faith, and worship. But, as the next chapter reveals, chapter 38 also records the Lord's preparation of Hezekiah for another very significant incident in his life. Ahaz had refused to trust God and had refused to ask for a sign. Hezekiah trusted God but then failed to continue to trust Him in spite of a sign. Jerusalem, like Hezekiah, had received a reprieve from God, but it would only be a temporary one.

Guzik: Isa 38:1-22

Isaiah 38 - King Hezekiah's Life is Spared

A. The mercy of God to Hezekiah.

1. (1) Isaiah's announcement to Hezekiah.

In those days Hezekiah was sick and near death. And Isaiah the prophet, the son of Amoz, went to him and said to him, "Thus says the LORD: 'Set your house in order, for you shall die and not live.'"

a. In those days: This happened at the time of the Assyrian invasion of Judah, because Jerusalem had not been delivered from the Assyrian threat yet (Isaiah 38:6). The events of this chapter are also recorded in 2 Kings 20:1-11.

i. "Interpreters agree that the events described in chapters 38 and 39 preceded the invasion of 701 B.C. . . Many date these events in 703 B.C., but the evidence more strongly suggests a date of about 712 B.C." (Wolf)

b. Was sick and near death: We are not told how Hezekiah became sick. It may have been through something obvious to all, or it may have been through something known only to God. However Hezekiah became sick, it was certainly permitted by the LORD.

c. Set your house in order, for you shall die and not live: God was remarkably kind to Hezekiah, telling him that his death was near. Not all people are given the time to set your house in order.

i. We know from comparing 2 Kings 18:2 with 2 Kings 20:6, that Hezekiah was 39 years old when he learned he would soon die.

2. (2-3) Hezekiah's prayer.

Then Hezekiah turned his face toward the wall, and prayed to the LORD, and said, "Remember now, O LORD, I pray, how I have walked before You in truth and with a loyal heart, and have done what is good in Your sight." And Hezekiah wept bitterly.

a. Hezekiah turned his face toward the wall: This shows how earnest Hezekiah was in his prayer. He directed his prayer in privacy to God, and not to any man.

b. Remember now, O LORD: To our ears, Hezekiah's prayer might almost sound ungodly. In it, his focus is on self-justification and his own merits. It is pretty much as if Hezekiah prayed, "LORD, I've been such a good boy and You aren't being fair to me. Remember what a good boy I've been and rescue me."

i. But under the Old Covenant, this was a valid principle on which to approach God. Passages like Leviticus 26 and Deuteronomy 28 show that under the Old Covenant, blesssing and cursing was sent by God on the basis of obedience or disobedience. On that principle, David could write in Psalm 15: LORD, who may abide in Your tabernacle? Who may dwell in Your holy hill? He who walks uprightly, and works righteousness, and speaks the truth in his heart. (Psalm 15:1-2)

ii. But under the New Covenant, we are blessed on the principle of faith in Jesus (Galatians 3:13-14). Hezekiah's principle of prayer isn't fitting for a Christian today. We pray in the name of Jesus (John 16:23-24), not in the name of who we are or what we have done.

iii. "We come across similar pleas again and again in the prayers of God's children of old. The Psalms abound with them. But we do not find them in the New Testament. The Church bases its pleas on Christ's righteousness." (Bultema)

c. And Hezekiah wept bitterly: Why was Hezekiah so undone at the prospect of death? Many Christians today would say, "Take me home, LORD!" But Hezekiah lived under the Old Covenant, and at that time there was not a confident assurance of the glory in the life beyond. Instead, Jesus brought life and immortality came to light through the gospel (2 Timothy 1:10). Also, under the Old Covenant Hezekiah would have regarded this as evidence that God was very displeased with him.

3. (4-5) Isaiah brings God's answer to Hezekiah's prayer.

And the word of the LORD came to Isaiah, saying, "Go and tell Hezekiah, 'Thus says the LORD, the God of David your father: "I have heard your prayer, I have seen your tears; surely I will add to your days fifteen years."'"

a. I will add to your days fifteen years: In response to Hezekiah's prayer, God granted Hezekiah fifteen years more.

i. Because Hezekiah recovered, was God's word (You shall die and not live, Isaiah 38:1) proved false? No; first, Hezekiah did in fact die, just not as soon as God first announced. Second, when God announces judgment it is almost always an invitation to repent and to receive mercy.

b. I have heard your prayer: Hezekiah's prayer was important. By all indications, if Hezekiah had not made his passionate prayer, then his life would not have been extended. Prayer matters!

i. In fact, God gave two gifts to Hezekiah. First, He gave the gift of an extended life. Second, He gave the gift of knowing he only had fifteen years left. If he were wise, this would still give King Hezekiah the motivation to walk right with God and to set his house in order.

4. (6) The promise of deliverance from the Assyrian threat.

"I will deliver you and this city from the hand of the king of Assyria, and I will defend this city."

a. This promise is in accord with the LORD's previous prophecies of deliverance, and dates this chapter as being before God destroyed the Assyrian army (Isaiah 37:36-37).

b. The connection of the two promises indicates that one would confirm the other. When Hezekiah recovered his health, he could know that God would also deliver him from the Assyrians.

5. (7-8) A sign to confirm the promise.

"And this is the sign to you from the LORD, that the LORD will do this thing which He has spoken: Behold, I will bring the shadow on the sundial, which has gone down with the sun on the sundial of Ahaz, ten degrees backward." So the sun returned ten degrees on the dial by which it had gone down.

a. This is the sign . . . that the LORD will do this thing which He has spoken: God showed even more mercy to Hezekiah. God was under no obligation to give this sign. In fact, God would have been justified in saying, "Hey Hezekiah, I said it and you believe it. How dare you not take My word for true?" But in real love, God gave Hezekiah more than he needed or deserved.

i. God shows the same mercy to us. It should be enough for God to simply say to us, "I love you." But God did so much to demonstrate His love to us (John 3:16, Romans 5:8).

b. Behold, I will bring the shadow of the sundial . . . ten degrees backward: God promised to do something completely miraculous for the confirming sign. And it happened just as God promised: So the sun returned ten degrees on the dial by which it had gone down.

i. This was a wonderfully appropriate sign for Hezekiah. By bringing the shadow of the sundial move backward, it gave more time in a day - just as God gave Hezekiah more time.

ii. How was this miracle accomplished? We simply don't know. God could have simply "moved the sun back." Or, He may have simply provided the miraculous appearance of it on the sundial of Ahaz. It doesn't really matter how God did it; He has miraculous resources and ways we know nothing about.

B. King Hezekiah's statement regarding his healing.

1. (9-14) Hezekiah's lament.

This is the writing of Hezekiah king of Judah, when he had been sick and had recovered from his sickness: I said, "In the prime of my life I shall go to the gates of Sheol; I am deprived of the remainder of my years." I said, "I shall not see YAH, the LORD in the land of the living; I shall observe man no more among the inhabitants of the world. My life span is gone, taken from me like a shepherd's tent; I have cut off my life like a weaver. He cuts me off from the loom; from day until night You make an end of me. I have considered until morning; like a lion, so He breaks all my bones; from day until night You make an end of me. Like a crane or a swallow, so I chattered; I mourned like a dove; my eyes fail from looking upward. O LORD, I am oppressed; undertake for me!"

a. In the prime of my life I shall go to the gates of Sheol: Sheol is the Hebrew word for "the grave" or "the place of the dead." Here, Hezekiah laments the news of his impending death.

b. I shall not see YAH, the LORD in the land of the living: Hezekiah's pain at his approaching death is increased as he believes that in the grave he will no longer see the LORD.

i. Again, Hezekiah's thinking is based in the cloudy understanding of the world beyond before life and immortality were brought to life through the gospel of Jesus Christ (2 Timothy 1:10). Though there are occasional glimpses of hope into the world beyond (such as in Job 19:25-27), for the most part there is no clear understanding of the nature of life after death (Psalm 6:5, Psalm 88:3-5, 11).

ii. This explains why Hezekiah does not welcome death as a certain pathway to the presence of the LORD. For these Old Testament saints like Hezekiah and David, the grave (Sheol) was an uncertain place. They knew the LORD was there (Psalm 139:8), but they didn't know exactly how. So for these Old Testament saints, going to the world beyond was exchanging this world's certainty for the uncertainty of the world beyond.

c. O LORD, I am oppressed: Since Hezekiah lived before the finished work of Jesus, he lived under the bondage of the fear of death (Hebrews 2:14-15). How different for the believer in Jesus Christ, for whom death has no victory or sting (1 Corinthians 15:53-55).

i. "Hezekiah has been compared with Paul who desired to depart and be with Christ, but this comparison is unfair, for Hezekiah still lived under the shadow of the Old Dispensation. Israel knew of an immortal life but did not quite have the glorious hope the Church now has." (Bultema)

d. Like a crane or a swallow, so I chattered; I mourned like a dove: "The varied cries of Palestine's birds express the varied nature of Hezekiah's many cries to God, now quiet, now shrill, now mournful." (Grogan)

2. We can have a clearer understanding of the world beyond than King Hezekiah did.

a. The Bible uses three main words to describe where people go when they die. Sheol is a Hebrew word with the idea of the "place of the dead." It has no direct reference to either torment or eternal happiness. The idea of Sheol is often accurately expressed as "the grave." Hades is a Greek word used to describe the "world beyond." In the Bible, it has generally the same idea as Sheol. Revelation 9:1 speaks of the bottomless pit; this place called the abyssos is a prison for certain demons (Luke 8:31; 2 Peter 2:4; Jude 6). Or more generally, it is considered part of the realm of the dead (Romans 10:7 uses it in the sense of Hades). Gehenna is a Greek word borrowed from the Hebrew language. In Mark 9:43-44, Jesus speaks of hell (gehenna). Hell is a Greek translation of the Hebrew "Valley of Hinnom," a place outside Jerusalem's walls desecrated by Molech worship and human sacrifice (2 Chronicles 28:1-3; Jeremiah 32:35). It was also a garbage dump where rubbish and refuse were burned. The smoldering fires and festering worms of the Valley of Hinnom made it a graphic and effective picture of the fate of the damned. This place is also called the "lake of fire" in Revelation 20:13-15, prepared for the devil and his angels (Matthew 25:41).

b. The place known as Sheol and Hades is not what we normally think of as "Hell." It was, before the finished work of Jesus, the place where the dead awaited judgment or final justification (as illustrated by Jesus in the story of the rich man and Lazarus in Luke 16:19-31). Jesus was in Hades after His death on the cross, but did not (and could not) remain there (Acts 2:25-32). It seems that Jesus preached in Hades (1 Peter 3:18-19) and there is a sense in which Jesus set the captives in Hades free (Ephesians 4:8-9 and Isaiah 61:1). Jesus made no atonement in Hades; the price was already paid on the cross (John 19:30) when Jesus suffered in His physical body (Colossians 1:19-22). Jesus went to Hades as a victor not as a victim. Jesus' work and preaching offered salvation for the believing dead who in faith waited in Hades (Hebrews 11:39-40), and His work sealed the condemnation of the wicked and unbelieving. Since Jesus' work on the cross is finished, there is no "waiting" for believers who die, who go straight to heaven (2 Corinthians 5:6-8, Philippians 1:21-23). In that sense, Jesus "shut down" the part of Hades known as "Abraham's Bosom"; but the portion of Hades reserved for torment is occupied until the final judgment, when those who are there will be sent to what we normally think of as "Hell." Gehenna is what we normally think of as "Hell," the Lake of Fire (Revelation 19:20, 20:10-15, and 21:6-8). Actually, Gehenna or hell has many names or titles in the Bible, including lake of fire (Revelation 19:20), everlasting fire (Matthew 25:41), everlasting punishment (Matthew 25:46), and outer darkness (Matthew 8:12).

c. The Old Testament has little clear revelation about the afterlife; confident statements like Job 19:25-26 are countered by fuzzy passages like Ecclesiastes 3:19-20 and Psalm 6:4-5. However, the New Testament gives much more specific revelation regarding the afterlife; these are things that have now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel. (2 Timothy 1:10) Significantly, most people who teach wrong doctrines about the afterlife (such as "soul sleep" or annihilationism) base their arguments on these "fuzzy" passages from the Old Testament, instead of the much clearer passages in the New Testament. In doing this, they reject the clear principle of 2 Timothy 1:10.

3. (15-20) Hezekiah praises God for sparing his life.

"What shall I say? He has both spoken to me, and He Himself has done it. I shall walk carefully all my years in the bitterness of my soul. O LORD, by these things men live; and in all these things is the life of my spirit; so You will restore me and make me live. Indeed it was for my own peace that I had great bitterness; but You have lovingly delivered my soul from the pit of corruption, for You have cast all my sins behind Your back. For Sheol cannot thank You, death cannot praise You; those who go down to the pit cannot hope for Your truth. The living, the living man, he shall praise You, as I do this day; the father shall make known Your truth to the children. The LORD was ready to save me; therefore we will sing my songs with stringed instruments all the days of our life, in the house of the LORD."

a. What shall I say? He has both spoken to me, and He Himself has done it: When God answered his prayer, all Hezekiah could do was praise God. He knew that it was all the LORD's work, both in word (spoken to me) and deed (done it). So, Hezekiah was speechless (What shall I say?).

b. I shall walk carefully all my years: This is a good promise Hezekiah makes, and one often on the lips of the person God has spared. But in the end, it was only a good promise if Hezekiah made it good.

i. What did Hezekiah do with these added 15 years? One thing he did was father a son who would succeed him on the throne of Judah. Of the next king of Judah, Manasseh, the son of Hezekiah, it is written that he was 12 years old when he became king (2 Kings 21:1). This means he must have been born in the last 15 years of Hezekiah's life. Sadly, fathering Manasseh was not a worthy achievement. It was written of him, And he did evil in the sight of the LORD, according to the abominations of the nations whom the LORD had cast out before the children of Israel (2 Kings 21:2). In fact, God specifically targeted Judah for judgment because of the terrible sins of Manasseh (2 Kings 21:10-15).

ii. In this, we may see that the LORD had a better plan than Hezekiah did in calling him home at the earlier time. God knew that if Hezekiah lived, he would give birth to this wicked successor. Sometimes it is best to simply leave our lot with the LORD, and leave what even seems to be clearly good up to His wisdom.

c. It was for my own peace that I had great bitterness: Hezekiah is to be admired for his accurate self-knowledge, and his honesty. He admits that it was not for God's glory or honor, or even for the glory or honor of his kingdom that he was troubled over his impending death and that he wanted his life spared. It was for his own peace.

d. For Sheol cannot thank You, death cannot praise You; those who go down to the pit cannot hope for Your truth. The living, the living man, he shall praise You, as I do this day: Again, this passage reflects the uncertain understanding of the world beyond before the finished work of Jesus Christ. Hezekiah knew he could praise God while he walked this earth, but he wasn't so sure about the world beyond.

e. Therefore we will sing my songs with stringed instruments all the days of our life, in the house of the LORD: Hezekiah shows the logical response to God's great deliverance - praise.

4. (21-22) How the LORD healed Hezekiah.

Now Isaiah had said, "Let them take a lump of figs, and apply it as a poultice on the boil, and he shall recover." And Hezekiah had said, "What is the sign that I shall go up to the house of the LORD?"

a. Let them take a lump of figs, and apply it as a poultice on the boil, and he shall recover: Apparently, God used this medical treatment - at the very least, He used it as a sign - to bring Hezekiah's healing. God can, and often does, bring healing through medical treatments, and apart from an unusual direction from God, medical treatment should never be rejected in the name of "faith."

i. "The patient must pray, but withal make use of means; trust God, but not tempt him." (Trapp)

b. What is the sign that I shall go up to the house of the LORD: Hezekiah wanted a sign, but why a sign that would allow him to go up to the house of the LORD? Because he could not, and would not go up to the house of the LORD until he was healed, so the two were connected.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 38 (Chapter Introduction)

Overview

Isa 38:1, Hezekiah, having received a message of death, by prayer has his life lengthened; Isa 38:8, The sun goes ten degrees backward, for a sign of that promise; Isa 38:9, His song of thanksgiving.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 38 (Chapter Introduction)

CHAPTER 38

Hezekiah in his sickness receiveth from Isaiah a message of death, Isa 38:1 . By prayer, Isa 38:2,3 , hath his life lengthened: the sun goeth backward for a sign thereof, Isa 38:4-8 . His song of praise to God, Isa 38:9-20 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 38 (Chapter Introduction)

(Isa 38:1-8) Hezekiah's sickness and recovery.

(Isa 38:9-22) His thanksgiving.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 38 (Chapter Introduction)

This chapter proceeds in the history of Hezekiah. Here is, I. His sickness, and the sentence of death he received within himself (Isa 38:1). II. His prayer in his sickness (Isa 38:2, Isa 38:3). III. The answer of peace which God gave to that prayer, assuring him that he should recover, that he should live fifteen years yet, that Jerusalem should be delivered from the king of Assyria, and that, for a sign to confirm his faith herein, the sun should go back ten degrees (Isa 38:4-8). And this we read and opened before, 2Ki 20:1, etc. But, IV. Here is Hezekiah's thanksgiving for his recovery, which we had not before (Isa 38:9-20). To which are added the means used (Isa 38:21), and the end the good man aimed at in desiring to recover (Isa 38:22). This is a chapter which will entertain the thoughts, direct the devotions, and encourage the faith and hopes of those that are confined by bodily distempers; it visits those that are visited with sickness.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

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_____. Isaiah 34-66. Word Biblical Commentary series. Waco, Tex.: Word Books, 1987.

Westermann, Claus. Isaiah 40-66. London: SCM, 1966.

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 38 (Chapter Introduction)

INTRODUCTION TO ISAIAH 38

This chapter gives an account of Hezekiah's sickness, recovery, and thanksgiving on that account. His sickness, and the nature of it, and his preparation for it, as directed to by the prophet, Isa 38:1, his prayer to God upon it, Isa 38:2 the answer returned unto it, by which he is assured of living fifteen years more, and of the deliverance and protection of the city of Jerusalem from the Assyrians, Isa 38:4, the token of his recovery, the sun going back ten degrees on the dial of Ahaz, Isa 38:7, a writing of Hezekiah's upon his recovery, in commemoration of it, Isa 38:9, in which he represents the deplorable condition he had been in, the terrible apprehensions he had of things, especially of the wrath and fury of the Almighty, and his sorrowful and mournful complaints, Isa 38:10, he observes his deliverance according to the word of God; expresses his faith in it; promises to retain a cheerful sense of it; owning that it was by the promises of God that he had lived as other saints did; and ascribes his preservation from the grave to the love of God to him, of which the forgiveness of his sins was an evidence, Isa 38:15, the end of which salvation was, that he might praise the Lord, which he determined to do, on stringed instruments, Isa 38:18, and the chapter is closed with observing the means of curing him of his boil; and that it was at his request that the sign of his recovery was given him, Isa 38:21.