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Text -- Isaiah 39:5-8 (NET)

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39:5 Isaiah said to Hezekiah, “Listen to the word of the Lord who commands armies: 39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord. 39:7 ‘Some of your very own descendants whom you father will be taken away and will be made eunuchs in the palace of the king of Babylon.’” 39:8 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” Then he thought, “For there will be peace and stability during my lifetime.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Babylon a country of Babylon in lower Mesopotamia
 · Hezekiah the son of Ahaz who succeeded him as king of Judah; an ancestor of Jesus,son of Ahaz; king of Judah,forefather of the prophet Zephaniah,an Israelite chief who signed the covenant to obey God's law
 · Isaiah a son of Amoz; a prophet active in Judah from about 740 to 701 B.C.,son of Amoz; a major prophet in the time of Hezekiah


Dictionary Themes and Topics: Temptation | Resignation | Minister | Isaiah | ISAIAH, 1-7 | Hezekiah | HEZEKIAH (2) | Chamberlain | Captivity | Afflictions and Adversities | more
Table of Contents

Word/Phrase Notes
JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Isa 39:5 - -- Who has all thy goods at His disposal.

Who has all thy goods at His disposal.

JFB: Isa 39:6 - -- One hundred twenty years afterwards. This is the first intimation that the Jews would be carried to Babylon--the first designation of their place of p...

One hundred twenty years afterwards. This is the first intimation that the Jews would be carried to Babylon--the first designation of their place of punishment. The general prophecy of Moses (Lev 26:33; Deu 28:64); the more particular one of Ahijah in Jeroboam's time (1Ki 14:15), "beyond the river"; and of Amo 5:27, "captivity beyond Damascus"; are now concentrated in this specific one as to "Babylon" (Mic 4:10). It was an exact retribution in kind, that as Babylon had been the instrument of Hezekiah and Judah's sin, so also it should be the instrument of their punishment.

JFB: Isa 39:7 - -- The sons which Hezekiah (as JOSEPHUS tells us) wished to have (see on Isa 28:3, on "wept sore") will be among the foremost in suffering.

The sons which Hezekiah (as JOSEPHUS tells us) wished to have (see on Isa 28:3, on "wept sore") will be among the foremost in suffering.

JFB: Isa 39:7 - -- Fulfilled (Dan 1:2-3, Dan 1:7).

Fulfilled (Dan 1:2-3, Dan 1:7).

JFB: Isa 39:8 - -- The punishment was not, as in David's case (2Sa 24:13-15), sent in his time. True repentance acquiesces in all God's ways and finds cause of thanksgiv...

The punishment was not, as in David's case (2Sa 24:13-15), sent in his time. True repentance acquiesces in all God's ways and finds cause of thanksgiving in any mitigation.

The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (Isa 39:6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part.

Clarke: Isa 39:6 - -- To Babylon - בבלה babelah , so two MSS., (one ancient); rightly, without doubt as the other copy (2Ki 20:17) has it. This prediction was fulfil...

To Babylon - בבלה babelah , so two MSS., (one ancient); rightly, without doubt as the other copy (2Ki 20:17) has it. This prediction was fulfilled about one hundred and fifty years after it was spoken: see Dan 1:2, Dan 1:3-7. What a proof of Divine omniscience!

Clarke: Isa 39:8 - -- Then said Hezekiah - The nature of Hezekiah’ s crime, and his humiliation on the message of God to him by the prophet, is more expressly declar...

Then said Hezekiah - The nature of Hezekiah’ s crime, and his humiliation on the message of God to him by the prophet, is more expressly declared by the author of the book of the Chronicles: "But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah. And Hezekiah prospered in all his works. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart."2Ch 32:25, 2Ch 32:26, 2Ch 32:30, 2Ch 32:31

Clarke: Isa 39:8 - -- There shall be peace and truth in my days - I rather think these words should be understood as an humble inquiry of the king, addressed to the proph...

There shall be peace and truth in my days - I rather think these words should be understood as an humble inquiry of the king, addressed to the prophet. "Shall there be prosperity, שלום shalom , and truth in My days? - Shall I escape the evil which thou predictest?"Understood otherwise, they manifest a pitiful unconcern both for his own family and for the nation. "So I be well, I care not how it may go with others."This is the view I have taken of the passage in 2Ki 21:19. Let the reader judge whether this, or the former, should be preferred. See the concluding notes on 2 Kings 20.

Calvin: Isa 39:5 - -- 5.Then Isaiah said to Hezekiah From this judgment of God we perceive that the sin of Hezekiah was not small, though common sense judges differently; ...

5.Then Isaiah said to Hezekiah From this judgment of God we perceive that the sin of Hezekiah was not small, though common sense judges differently; for since God always observes the highest moderation in chastising men, we may infer from the severity of the punishment that it was no ordinary fault, but a highly aggravated crime. Hence also we are reminded that men judge amiss of words or actions, but that God alone is the competent judge of them. Hezekiah shewed his treasures. Had they been heaped up, that they might always lie hidden in the earth? He received the messengers kindly. Should he have driven them away? He lent an ear to their instructions. But that was when the rival of the Assyrian voluntarily desired his friendship. Ought he to have rejected so valuable an advantage? In a word, so far as appearances go, we shall find nothing for which an apology may not be offered.

But God, from whom nothing is hidden, observes in Hezekiah’s joy, first, ingratitude; because he is unmindful of the distresses which lately pressed him down, and, in some respects, substitutes the Chaldeans in the room of God himself, to whom he ought to have dedicated his own person and all that he possessed. Next, he observes pride; because Hezekiah attempts too eagerly to gain reputation by magnificence and riches He observes a sinful desire to enter into an alliance which would have been destructive to the whole nation. But the chief fault was ambition, which almost entirely banishes the fear of God from the hearts of men. Hence Augustine justly exclaims, “How great and how pernicious is the poison of pride, which cannot be cured but by poison!” For he has his eye on that passage in one of Paul’s Epistles, in which he says that “a messenger of Satan had been given to buffet him, that he might not be puffed up by the greatness of revelations.” (2Co 12:7.) Hezekiah was unshaken, when all was nearly ruined; but he is vanquished by these flatteries, and does not resist vain ambition. Let us, therefore, attentively and diligently consider what a destructive evil this is, and let us be so much the more careful to avoid it.

Hear the word of Jehovah of hosts Being about to be the bearer of a harsh sentence, he begins by saying that he is God’s herald, and a little afterwards, he again repeats that God has commanded him to do this, not merely for the purpose of protecting himself against hatred, 99 but in order to make a deep impression on the heart of the king’. Here again we see his steadfastness and heroic courage. He does not dread the face of the king, or fear to make known his disease, and to announce to him the judgment of God; for although, at that time as well as now, kings had delicate ears, yet, being fully aware that God had enjoined this duty upon him, he boldly executes his commission, however much it might be disliked. Prophets were, indeed, subject to kings, and claimed nothing for themselves, unless when it was their duty to speak in the name of God; and in such cases there is nothing so lofty that it ought not to be abased before the majesty of God. And if his object had been to gain the good graces of his prince, he would have been silent like other flatterers; but he has regard to his office, and endeavors to discharge it most faithfully.

Calvin: Isa 39:6 - -- 6.And nothing shall be left It is proper to observe the kind of punishment which the Lord inflicts on Hezekiah; for he takes from his successors thos...

6.And nothing shall be left It is proper to observe the kind of punishment which the Lord inflicts on Hezekiah; for he takes from his successors those things of which he vaunted so loudly, in order that they may have no ground for boasting of them. Thus the Lord punishes the ambition and pride of men, so that their name or kingdom, which they hoped would last for ever, is blotted out, and they are treated with contempt, and the remembrance of them is accursed. In a word, he overthrows their foolish thoughts, so that they find by experience the very opposite of those inventions by which they deceive themselves.

If it be objected that it is unreasonable, that the sacking of a city and the captivity of a nation should be attributed to the fault of a single man, while the Holy Spirit everywhere declares (2Ch 36:14) that general obstinacy was the reason why God delivered up the city and the country to be pillaged by the Babylonians; I answer, that there is no absurdity in God’s punishing the sin of a single man, and at the same time the crimes of a whole nation. For when the wrath of the Lord overspread the whole country, it was the duty of all to unite in confessing their guilt., and of every person to consider individually what he had deserved; that no man might throw the blame on others, but that every man might lay it on himself. Besides, since the Jews were already in many ways liable to the judgment of God, he justly permitted Hezekiah to fail in his duty to the injury of all, that he might hasten the more his own wrath, and open up a way for the execution of his judgment. In like manner we see that it happened to David; for Scripture declares that it was not an accidental occurrence that David numbered the people, but that it took place by the fault of the nation itself, whom the Lord determined to punish in this manner.

“The anger of the Lord was kindled against the nation, and he put it into the heart of David to number the people.” (2Sa 24:1.)

Thus in this passage also punishment is threatened against Hezekiah; but his sin, by which he provoked God’s anger, was also the vengeance of God against the whole nation.

Calvin: Isa 39:7 - -- 7.Of thy sons It might be thought that this was far more distressing to Hezekiah, and therefore it is put last for the sake of heightening the pictur...

7.Of thy sons It might be thought that this was far more distressing to Hezekiah, and therefore it is put last for the sake of heightening the picture. Even though any calamity spread widely in a nation, it is commonly thought that kings and their families will be exempted, as if they were not placed in the same rank with other men. When he understood, therefore, that his sons would be made captives and slaves, this must have appeared to him to be exceedingly severe. Hence again we may learn how much God was displeased with Hezekiah for seeking aid from earthly wealth, and boasting of it in the presence of wicked men, when God by a dreadful example punishes it as an unpardonable crime, that Hezekiah made an ambitious display of his wealth in presence of unbelievers.

Calvin: Isa 39:8 - -- 8.Good is the word of Jehovah From this reply we learn, that Hezekiah was not a stubborn or obstinately haughty man, since he listened patiently to t...

8.Good is the word of Jehovah From this reply we learn, that Hezekiah was not a stubborn or obstinately haughty man, since he listened patiently to the Prophet’s reproof, though he was little moved by it at the commencement. When he is informed that the Lord is angry, he unhesitatingly acknowledges his guilt, and confesses that he is justly punished. Having heard the judgment of God, he does not argue or contend with the Prophet, but conducts himself with gentleness and modesty, and thus holds out to us an example of genuine submissiveness and obedience.

Let us therefore learn by the example of the pious king’ to listen with calmness to the Lord, not only when he exhorts or admonishes, but even when he condemns and terrifies by threatening just punishment. When he says that “the word of God is good,” he not only gives him the praise of justice, but patiently acquiesces in that which might have been unwelcome on account of its harshness; for even the reprobate have sometimes been compelled to confess their guilt; while their rebellion was not subdued so as to refrain from murmuring against their Judge. In order, therefore, that God’s threatenings may be softened to us, we must entertain some hope of mercy, otherwise our hearts will always pour forth unavailing bitterness; but he who shall be convinced that God, when he punishes, does not in any degree lay aside the feeling of a father’s affection, will not only confess that God is just, but will calmly and mildly bear his temporary severity. In a word, when we shall have a powerful conviction of the grace of God, so as to believe that he is our Father, it will not be hard or disagreeable to us to stand and fall according to his pleasure; for faith will assure us that nothing is more advantageous to us than his fatherly chastisement.

Thus David, having been very severely reproved by Nathan, humbly replies, “It is the Lord, let him do whatever is right in his eyes;” 100 for undoubtedly the reason why he is dumb is, not only because it would be of no use to murmur, but because he willingly submits to the judgment of God. Such is also the character of Saul’s silence, when he is informed that the kingdom shall be taken from him. (1Sa 28:20.) But because it is only punishment that terrifies him, and he is not moved by repentance for his sin, we need not wonder if he be full of cruelty within, though apparently he acquiesces, because he cannot resist, which otherwise he would willingly do, like malefactors who, while they are held bound by chains or fetters, are submissive to their judges, whom they would willingly drag down from the place of authority and trample under their feet. But while David and Hezekiah are “humbled under the mighty hand of God,” (1Pe 5:6,) still they do not lose the hope of pardon, and therefore choose rather to submit to the punishment which he inflicts than to withdraw from his authority.

Which thou hast spoken It is worthy of notice that he acknowledges not only that the sentence which God has pronounced is just, but that the word which Isaiah has spoken is good; for there is great weight in this clause, since he does not hesitate to receive the word with reverence, though it is spoken by a mortal man, because he looks to its principal Author. The freedom used by Isaiah might undoubtedly be harsh and unpleasant to the king; but acknowledging him to be the servant of God, he allows himself to be brought to obedience. So much the more insufferable is the delicacy of those who are offended at being’ admonished or reproved, and scornfully reply to teachers and ministers of the word, “Are not you men as well as we?” As if it were not our duty to obey God, unless he sent angels from heaven, or came down himself.

Hence also we learn what opinion we ought to form concerning fanatics, who, while they pretend to adore God, reject the doctrine of the prophets; for if they were ready to obey God, they would listen to him when he spoke by his prophets, not less than when he thundered from heaven. I admit that we ought to distinguish between true and false prophets, between “the voice of the shepherd (Joh 10:3) and the voice of the stranger;” but we must not reject all without distinction, if we do not wish to reject God himself; and we ought to listen to them, not only when they exhort or reprove, but also when they condemn, and when they threaten, by the command of God, the just punishment of our sins.

At least 101 there shall be peace The particle כי (ki) sometimes expresses opposition, but, here it denotes an exception, and therefore I have translated it at least; for Hezekiah adds something new, that is, he gives thanks to God for mitigating the punishment which he had deserved; as if he had said, “The Lord might have suddenly raised up enemies, to drive me out of my kingdom; but he now spares me, and, by delaying, moderates the punishment which might justly have been inflicted on me.” Yet this clause may be explained as a prayer, 102 expressing Hezekiah’s desire that the punishment should be delayed till a future age. But it is more probable that what the Prophet had said about the days that were to come, Hezekiah applied for soothing his grief, to encourage himself to patience, because sudden vengeance would have alarmed him still more. This exception, therefore, is highly fitted to induce meekness of spirit, “At least God will spare our age.” But if any person prefer to view it as assigning a reason, “ For there shall be peace,” 103 him enjoy his opinion.

Peace and Truth Some think that אמת , (emeth,) Truth, denotes the worship of God and pure religion, as if he were thanking God that, when he died, he would leave the doctrine of godliness unimpaired. But I consider it to denote “permanency,” or a peaceful condition of the kingdom; if it be not thought preferable to view it as denoting, by the substitution of one word for another, that there will be certain and long-continued prosperity.

But it may be thought that Hezekiah was cruel in taking no care about posterity, and not giving himself much trouble about what should happen afterwards. Such sayings as, (ἐμοῦ θανόντος γαῖα μιχθήτω πυρί,) “When I am dead, let the earth be committed to the flames,” that is, “When I am dead, all are dead;” and other sayings of the same kind, which are now in the mouths of many swine and Epieureans, are profane and shocking. But Hezekiah’s meaning was quite different; for, while he wished well to those who should live after him, yet it would have been undutiful to disregard that token of forbearance which God gave by delaying his vengeance; for he might have been led by it to hope that this mercy would, in some degree, be extended to posterity.

Some reply that he rejoiced at the delay, because

“we ought not to be anxious about to-morrow, seeing that sufficient for the day is its own affliction.” (Mat 6:34.)

But this does not apply to the present passage; for Hezekiah does not disregard posterity, but, perceiving that God moderates the punishment by forbearance, he gives thanks to God, as we have already said; for although this punishment awaited a future age, still it was his duty to acknowledge the present favor. And indeed we ought to labor most for our own age, and to pay our chief regard to it. The future ought not to be overlooked; but what is present and immediate has stronger claims on our services; for we who live at the same time are bound by God with a stronger tie, in order that, by mutual intercourse, we may assist each other, as far as shall be in our power. It ought likewise to be observed that, while the Lord had formerly promised a lengthened life to hezekiah, when he was very near death, there was now strong reason to fear that he would again cut short his life on account of that sin. When he is informed that the promise is ratified, he gives thanks to God, and bears more patiently the calamity which was to come, though he felt it to be grievous and distressing.

TSK: Isa 39:5 - -- Hear : 1Sa 13:13, 1Sa 13:14, 1Sa 15:16

TSK: Isa 39:6 - -- that all : 2Ki 20:17-19, 2Ki 24:13, 2Ki 25:13-15; 2Ch 36:10,2Ch 36:18; Jer 20:5, Jer 27:21, Jer 27:22; Jer 52:17-19; Dan 1:2

TSK: Isa 39:7 - -- of thy sons : 2Ki 24:12, 2Ki 25:6, 2Ki 25:7; 2Ch 33:11, 2Ch 36:10,2Ch 36:20; Jer 39:7; Eze 17:12-20 they shall be : Fulfilled, Dan 1:2-7

of thy sons : 2Ki 24:12, 2Ki 25:6, 2Ki 25:7; 2Ch 33:11, 2Ch 36:10,2Ch 36:20; Jer 39:7; Eze 17:12-20

they shall be : Fulfilled, Dan 1:2-7

TSK: Isa 39:8 - -- Good : Lev 10:3; 1Sa 3:18; 2Sa 15:26; Job 1:21; Psa 39:9; Lam 3:22, Lam 3:39; 1Pe 5:6 For : 2Ch 34:28; Zec 8:16, Zec 8:19

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 39:5 - -- Hear the word of the Lord of hosts - Hear what the mighty God that rules in heaven says of this. This is an instance of great fidelity on the p...

Hear the word of the Lord of hosts - Hear what the mighty God that rules in heaven says of this. This is an instance of great fidelity on the part of the prophet. He felt himself sent from God in a solemn manner to rebuke sin in a monarch, and a pious monarch. It is an instance that strikingly resembles the boldness and faithfulness of Nathan when he went to David, and said, ‘ Thou art the man’ 2Sa 12:7.

Barnes: Isa 39:6 - -- Behold, the days come - The captivity of the Jews in Babylon commenced about one hundred and twenty years after this prediction (compare Jer 20...

Behold, the days come - The captivity of the Jews in Babylon commenced about one hundred and twenty years after this prediction (compare Jer 20:5).

That all that is in thine house - That is, all the treasures that are in the treasure-house Isa 39:2.

And that which thy fathers have laid up in store - In 2Ki 18:15-16, we are told that Hezekiah, in order to meet the demands of the king of Assyria, had cut off even the ornaments of the temple, and taken all the treasures which were in ‘ the king’ s house.’ It is possible, however, that there might have been other treasures which had been accumulated by the kings before him which he had not touched.

Nothing shall be left - This was literally fulfilled (see 2Ch 36:18). It is remarkable, says Vitringa, that this is the first intimation that the Jews would be carried to Babylon - the first designation of the place where they would be so long punished and oppressed. Micah Mic 4:10, a contemporary of Isaiah, declares the same thing, but probably this was not before the declaration here made by Isaiah. Moses had declared repeatedly, that, if they were a rebellious people, they should be removed from their own to a foreign land; but he had not designated the country Lev 26:33-34; Deu 28:64-67; Deu 30:3. Ahijah, in the time of Jeroboam 1Ki 14:15, had predicted that they should be carried ‘ beyond the river,’ that is, the Euphrates; and Amos Amo 5:27 had said that God would carry them ‘ into captivity beyond Damascus.’ But all these predictions were now concentrated on Babylon; and it was for the first time distinctly announced by Isaiah that that was to be the land where they were to suffer so long and so painful a captivity.

Barnes: Isa 39:7 - -- And of that sons - Thy posterity (see the note at Mat 1:1). That shall issue from thee - Of the royal family. The captivity at Babylon oc...

And of that sons - Thy posterity (see the note at Mat 1:1).

That shall issue from thee - Of the royal family. The captivity at Babylon occurred more than a hundred years after this, and of course those who were carried there were somewhat remote descendants of Hezekiah.

And they shall be eunuchs - The word used here ( סריסים sâriysiym ) denotes properly and strictly eunuchs, or such persons as were accustomed to attend on the harems of Oriental monarchs Est 2:3, Est 2:14-15. These persons were also employed often in various offices of the court Est 1:10, Est 1:12, Est 1:15, and hence, the word often means a minister of court, a court-officer, though not literally an eunuch Gen 37:6; Gen 39:1. It is not easy, however, to tell when the word is to be understood literally, and when not. The Targum understands it of those who should be nurtured, or become great in the kingdom of Babylon. That the Jews were advanced to some offices of trust and power in Babylon, is evident from the case of Daniel Dan 1:2-7. It is by no means improbable, also, that the king of Babylon would have a pride in having among the attendants at his court, or even over the harem, the descendants of the once magnificent monarchs of the Jews.

Barnes: Isa 39:8 - -- Good is the word of the Lord - The sense of this is, ‘ I acquiesce in this; I perceive that it is right; I see in it evidence of benevolen...

Good is the word of the Lord - The sense of this is, ‘ I acquiesce in this; I perceive that it is right; I see in it evidence of benevolence and goodness.’ The grounds of his acquiescence seem to have been:

1. The fact that he saw that it was just. He felt that he had sinned, and that he had made an improper display of his treasures, and deserved to be punished.

2. He felt that the sentence was mild and merciful. It was less than he deserved, and less than he had reason to expect.

3. It was merciful to him, and to his kingdom at that time. God was not coming forth to cut him off, or to involve him in anymore calamity.

4. His own reign and life were to be full of mercy still.

He had abundant cause of gratitude, therefore, that God was dealing with him in so much kindness. It cannot be shown that Hezekiah was regardless of his posterity, or unconcerned at the calamity which would come upon them. All that the passage fairly implies is, that he saw that it was right; and that it was proof of great mercy in God that the punishment was deferred, and was not, as in the case of David (2 Sam. 13-14 ff), to be inflicted in his own time. The nature of the crime of Hezekiah is more fully stated in the parallel passage in 2Ch 32:25-26, 2Ch 32:30-31.

For there shall be peace - My kingdom shall not be disturbed during my reign with a foreign invasion.

And truth - The truth of God shall be maintained; his worship shall be kept up; his name shall be honored.

In my days - During my reign. He inferred this because Isaiah had said Isa 39:7 that his posterity would be carried to Babylon. He was assured, therefore, that these calamities would not come in his own time. We may learn from this:

1. That we should submit to God when he punishes us. If we have right feelings we shall always see that we deserve all that we are called to suffer.

2. In the midst of severest judgments we may find some evidence of mercy. There are some considerations on which the mind may fix that will console it with the evidence of the compassion of God, and that will not only make it submissive, but fill it with gratitude.

3. We should accustom ourselves to such views of the divine dealings, and should desire to find in them the evidence of goodness and mercy, and not the evidence of wrath and severity.

It is of infinite importance that we should cherish right views of God; and should believe that he is holy, good. and merciful. To do this, we should feel that we deserve all that we suffer; we should look at what we might have endured; we should look at the mercies spared to us, as well as at those which are taken away; and we should hold to the belief, as an unwavering principle from which we are never to depart, that God is good, supremely and wholly good. Then our minds will have peace. Then with Hezekiah we may say, ‘ Good is the word of Yahweh.’ Then with the suffering Redeemer of the world we may always say, ‘ Not my will, but thine be done’ Luk 22:42.

Poole: Isa 39:8 - -- The history contained in this chapter is related in the same words, 2Ki 20:12 , &c., only he who here is called Merodach is there called Berodach...

The history contained in this chapter is related in the same words, 2Ki 20:12 , &c., only he who here is called Merodach is there called Berodach , merely by the change of one letter, which is very usual in the Hebrew language, especially in proper names, as Dimon is put for Dibon , Isa 15:9 , and the same man is called Nebuchadnezzar and Nebuchadrezzar . This king is called Merodach from the idol so called, Jer 1:2 , and Baladan from his father’ s name. But whether this man was an Assyrian, or a Mede, or a Babylonian, it is not easy to determine, nor worth while to inquire. But this is certain, that about this time there were wars between the Assyrians and the Babylonians, the issue whereof was, that the latter subdued the former.

Haydock: Isa 39:8 - -- Days. He is not unconcerned about his children, but dares not request more. Having given way to immoderate joy and vanity, he was informed that all...

Days. He is not unconcerned about his children, but dares not request more. Having given way to immoderate joy and vanity, he was informed that all his treasures should be taken away. (Worthington)

Gill: Isa 39:5 - -- Then said Isaiah to Hezekiah,.... Now he begins to let him know that he came not of himself, and that he did not ask these questions to gratify his ow...

Then said Isaiah to Hezekiah,.... Now he begins to let him know that he came not of himself, and that he did not ask these questions to gratify his own curiosity, but that he came from the Lord, and with a word of rebuke from him:

hear the word of the Lord of hosts; a greater King than thou art, who art so elated with thy riches, and grandeur, and fame; or than the king of Babylon, whose ambassadors these are; even the King of kings, and Lord of armies above and below, and who is able to make good every word that is spoken by him, and therefore should be solemnly attended to.

Gill: Isa 39:6 - -- Behold, the days come,.... Or, "are coming e"; and which quickly came; after a few reigns more, even in Jehoiakim's time: that all that is in thine...

Behold, the days come,.... Or, "are coming e"; and which quickly came; after a few reigns more, even in Jehoiakim's time:

that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon; as it was, when Jehoiakim king of Judah, his mother, servants, princes, and officers, were taken by the king of Babylon, and carried captive, and along with them the treasures of the king's house, and also all the treasures of the house of the Lord, 2Ki 24:12,

nothing shall be left, saith the Lord; this was, as Jarchi says, measure for measure; as there was nothing that was not shown to the ambassadors, so nothing should be left untaken away by the Babylonians.

Gill: Isa 39:7 - -- And of thy sons that shall issue from thee, which thou shalt beget, shall they take away,.... Manasseh his immediate son was taken and carried to Baby...

And of thy sons that shall issue from thee, which thou shalt beget, shall they take away,.... Manasseh his immediate son was taken and carried to Babylon, though afterwards released; nor does it appear that he was made a eunuch or an officer there; this had its fulfilment in Jeconiah and his children, and in others that were of the seed royal, as Daniel, Hananiah, Mishael, and Azariah, to whom the Jewish commentators apply this; this is expressed in different words, signifying much the same, to affect the mind of Hezekiah the more:

and they shall be eunuchs in the palace of the king of Babylon; or "chamberlains"; and who very often were castrated for that purpose, though it does not necessarily signify such, being used of officers in general. The Targum renders it "princes" f; and such an one was Daniel in the court of the king of Babylon; and his three companions were also promoted, Dan 2:48.

Gill: Isa 39:8 - -- Then said Hezekiah to Isaiah, good is the word of the Lord which thou hast spoken,.... Hezekiah was at once convinced of his sin, acknowledged it and ...

Then said Hezekiah to Isaiah, good is the word of the Lord which thou hast spoken,.... Hezekiah was at once convinced of his sin, acknowledged it and repented of it, and owned that the sentence pronounced was but just and right; and that there was a mixture of mercy and goodness in it, in that time was given, and it was not immediately executed:

he said moreover, for there shall be peace and truth in my days; or a confirmed peace, lasting prosperity, peace in the state, and truth in the church, plenty of temporal mercies, and the truth of doctrine and worship, which he understood by the prophet would continue in his days, and for which he was thankful; not that he was unconcerned about posterity, but inasmuch as it must be, what was foretold, and which he could not object to as unjust, he looked upon it as a mercy to him that there was a delay of it to future times; or it may be considered as a wish, "O that there were peace" g, &c.

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 39:6 Heb “fathers” (so KJV, NAB, NASB, NIV).

NET Notes: Isa 39:7 Heb “Some of your sons, who go out from you, whom you father.”

NET Notes: Isa 39:8 Or “surely”; cf. CEV “At least.”

Geneva Bible: Isa 39:6 Behold, the days come, that all that [is] in thy house, and [that] which thy fathers have laid up in store until this day, shall be ( e ) carried to B...

Geneva Bible: Isa 39:7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be ( f ) eunuchs in the palace of the king of...

Geneva Bible: Isa 39:8 ( g ) Then said Hezekiah to Isaiah, Good [is] the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my ...

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Commentary -- Verse Range Notes

TSK Synopsis: Isa 39:1-8 - --1 Merodach-baladan, sending to visit Hezekiah because of the wonder, has notice of his treasures.3 Isaiah, understanding thereof, foretells the Babylo...

Matthew Henry: Isa 39:5-8 - -- Hence let us observe, 1. That, if God love us, he will humble us, and will find some way or other to pull down our spirits when they are lifted up a...

Keil-Delitzsch: Isa 39:3-8 - -- The consequences of this coqueting with the children of the stranger, and this vain display, are pointed out in Isa 39:3-8 : "Then came Isaiah the ...

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 Isa...

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 t...

Constable: Isa 38:1--39:8 - --2. The Babylonian threat chs. 38-39 The events in these chapters predate those in chapters 36-37...

Constable: Isa 39:1-8 - --The Babylonian embassy ch. 39 39:1 The phrase "At that time" (cf. 38:1) anticipates a specially significant event and ties it to what preceded in chap...

Guzik: Isa 39:1-8 - --Isaiah 39 - Showing Off the LORD's Treasure A. King Hezekiah shows off the treasures of his house to envoys from Babylon. 1. (1) A letter from the k...

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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 deg...

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 posses...

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 a...

TSK: Isaiah 39 (Chapter Introduction) Overview Isa 39:1, Merodach-baladan, sending to visit Hezekiah because of the wonder, has notice of his treasures; Isa 39:3, Isaiah, understanding...

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 we...

Poole: Isaiah 39 (Chapter Introduction) CHAPTER 39 The king of Babel sendeth ambassadors with letters and a present to Hezekiah; who showeth them all his treasures, Isa 39:1-2 . Isaiah fo...

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...

MHCC: Isaiah 39 (Chapter Introduction) This chapter is the same as 2Ki 20:12-19.

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, t...

Matthew Henry: Isaiah 39 (Chapter Introduction) The story of this chapter likewise we had before, 2Ki 20:12, etc. It is here repeated, not only as a very memorable and improvable passage, but bec...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

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 t...

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 t...

Gill: Isaiah 39 (Chapter Introduction) INTRODUCTION TO ISAIAH 39 This chapter gives an account of Hezekiah's fall into sin after his recovery, and the correction he had for it. The king ...

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