@Isa 38:1-22. HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED.
1. Set . . . house in order--Make arrangement as to the succession
to the throne; for he had then no son; and as to thy other concerns.
thou shall die--speaking according to the ordinary course of the
disease. His being spared fifteen years was not a change in God's mind,
but an illustration of God's dealings being unchangeably regulated by
the state of man in relation to Him.
2. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.
3. He mentions his past religious consistency, not as a boast or a
ground for justification; but according to the Old Testament
dispensation, wherein temporal rewards (as long life, &c., @Ex 20:12)
followed legal obedience, he makes his religious conduct a plea for
asking the prolongation of his life.
walked--Life is a journey; the pious "walk with God"
(@Ge 5:24 1Ki 9:4).
perfect--sincere; not absolutely perfect, but aiming towards it
(@Mt 5:45); single-minded in walking as in the presence of God
(@Ge 17:1).The letter of the Old Testament legal righteousness
was, however, a standard very much below the spirit of the law as
unfolded by Christ (@Mt 5:20-48 2Co 3:6,14,17).
wept sore--JOSEPHUS
says, the reason why he wept so sorely was that
being childless, he was leaving the kingdom without a successor. How
often our wishes, when gratified, prove curses! Hezekiah lived to have a
son; that son was the idolater Manasseh, the chief cause of God's wrath
against Judah, and of the overthrow of the kingdom (@2Ki 23:26,27).
4. In @2Ki 20:4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the LORD came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the aCt of praying after having heard God's message by Isaiah (compare @Isa 65:24 Ps 32:5 Da 9:21).
5. God of David thy father--God remembers the covenant with the father
to the children (@Ex 20:5 Ps 89:28,29).
tears--(@Ps 56:8).
days . . . years--Man's years, however many, are but as so many
days (@Ge 5:27).
6. In @2Ki 20:8, after this verse comes the statement which is put
at the end. in order not to interrupt God's message (@Isa 38:21,22) by
Isaiah (@Isa 38:5-8).
will deliver--The city was already delivered, but here assurance
is given, that. Hezekiah shall have no more to fear from the
Assyrians.
7. sign--a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (@2Ki 20:5,8); the words in italics are not in Isaiah.
8. bring again--cause to return (@Jos 10:12-14). In
@2Ki 20:9,11, the choice is stated to have been given to Hezekiah,
whether the shadow should go forward, or go back, ten degrees. Hezekiah
replied, "It is a light thing (a less decisive miracle) for the shadow
to go down (its usual direction) ten degrees: nay, but let it return
backward ten degrees"; so Isaiah cried to Jehovah that it should be so,
and it was so (compare @Jos 10:12,14).
sundial of Ahaz--HERODOTUS (2.109)
states that the sundial and the
division of the day into twelve hours, were invented by the Babylonians;
from them Ahaz borrowed the invention. He was one, from his connection
with Tiglath-pileser, likely to have done so (@2Ki 16:7,10). "Shadow
of the degrees" means the shadow made on the degrees.
JOSEPHUS thinks
these degrees were steps ascending to the palace of Ahaz; the time
of day was indicated by the number of steps reached by the shadow. But
probably a sundial, strictly so called, is meant; it was of such a size,
and so placed, that Hezekiah, when convalescent, could witness the
miracle from his chamber. Compare @Isa 38:21,22 with @2Ki 20:9,
where translate, shall this shadow go forward, &c.; the dial was no
doubt in sight, probably "in the middle court" (@2Ki 20:4), the
point where Isaiah turned back to announce God's gracious answers to
Hezekiah. Hence this particular sign was given. The retrogression of the
shadow may have been effected by refraction; a cloud denser than the air
interposing between the gnomon and dial would cause the phenomenon,
which does not take from the miracle, for God gave him the choice
whether the shadow should go forward or back, and regulated the time and
place. BOSANQUET
makes the fourteenth year of Hezekiah to be 689 B.C.,
the known year of a solar eclipse, to which he ascribes the recession of
the shadow. At all events, there is no need for supposing any revolution
of the relative positions of the sun and earth, but merely an effect
produced on the shadow (@2Ki 20:9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian
astronomers and king "sent to enquire of the wonder that was done
in the land" (@2Ch 32:31), implying that it had not extended to
their country. No mention of any instrument for marking time occurs
before this dial of Ahaz, 700 B.C. The first mention of the "hour" is
made by Daniel at Babylon (@Da 3:6).
9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. @Isa 38:9 is the heading or inscription.
10. cutting off--ROSENMULLER
translates, "the meridian"; when the sun
stands in the zenith: so "the perfect day" (@Pr 4:18). Rather, "in
the tranquillity of my days," that is, that period of life when I
might now look forward to a tranquil reign
[MAURER]. The Hebrew is
so translated (@Isa 62:6,7).
go to--rather, "go into," as in @Isa 46:2
[MAURER].
residue of my years--those which I had calculated on. God sends
sickness to teach man not to calculate on the morrow, but to live more
wholly to God, as if each day were the last.
11. Lord . . . Lord--The repetition, as in @Isa 38:19, expresses
the excited feeling of the king's mind.
See the Lord (Jehovah)--figuratively for "to enjoy His good gifts." So,
in a similar connection (@Ps 27:13). "I had fainted, unless I had
believed to see the goodness of the Lord in the land of the living";
(@Ps 34:12), "What man is he that desireth life that he may
see good?"
world--rather, translate: "among the inhabitants of the land of
stillness," that is, Hades
[MAURER], in parallel antithesis to "the
land of the living" in the first clause. The Hebrew comes from a root,
to "rest" or "cease" (@Job 14:6).
12. age--rather, as the parallel "shepherd's tent" requires
habitation, so the Arabic [GESENIUS].
departed--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.
I have cut off--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.
he--God.
with pining sickness--rather, "from the thrum," or thread, which tied
the loom to the weaver's beam.
from day . . . to night--that is, in the space of a single day between
morning and night (@Job 4:20).
13. I reckoned . . . that--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 La 3:10,11). The Hebrew, in @Ps 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 (@Ps 22:1) [MAURER].
14. Rather, "Like a swallow, or a crane" (from a root; "to disturb
the water," a bird frequenting the water)
[MAURER], (@Jer 8:7).
chatter--twitter: broken sounds expressive of pain.
dove--called by the Arabs the daughter of mourning,
from its plaintive note (@Isa 59:11).
looking upward--to God for relief.
undertake for--literally, "be surety for" me; assure me that I shall
be restored (@Ps 119:122).
15-20. The second part of the song passes from prayer to thanksgiving
at the prayer being heard.
What shall I say?--the language of one at a loss for words to express
his sense of the unexpected deliverance.
both spoken . . . and . . . done it--(@Nu 23:19). Both promised
and performed (@1Th 5:24 Heb 10:23).
himself--No one else could have done it (@Ps 98:1).
go softly . . . in the bitterness--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 21:27,29). In @Ps 42:2, 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.
16. by these--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 (@Ps 104:27-30), "and in all
these is the life of my spirit," that is, I also live by them
(@De 8:3).
and (wilt) make me to live--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].
17. for peace--instead of the prosperity which I had previously.
great bitterness--literally, "bitterness to me, bitterness"; expressing
intense emotion.
in love--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 (@Ps 88:4-6 Zec 9:11,12 Heb 13:20). "Sin" and
sickness are connected (@Ps 103:3; compare @Isa 53:4, with
@Mt 8:17 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.
cast . . . behind back--consigned my sins to oblivion. The same phrase
occurs (@1Ki 14:9 Ne 9:26 Ps 50:17). Contrast @Ps 90:8, "Thou
hast set our iniquities before thee, our secret sins
in the light of thy countenance."
18. death--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).
hope for thy truth--(@Ps 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 (@Ro 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 (@Ps 71:14 119:49). Others translate,
"cannot celebrate."
19. living . . . living--emphatic repetition, as in @Isa 38:11,17;
his heart is so full of the main object of his prayer that, for want of
adequate words, he repeats the same word.
father to the children--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.
truth--faithfulness to His promises; especially in Hezekiah's
case, His promise of hearing prayer.
20. was ready--not in the Hebrew; "Jehovah was for my salvation,"
that is, saved me (compare @Isa 12:2).
we--I and my people.
in the house of the Lord--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."
lump of figs--a round cake of figs pressed into a mass
(@1Sa 25:18). God works by means; the meanest of which He can make
effectual.
boil--inflamed ulcer, produced by the plague.
22. house of the Lord--Hence he makes the praises to be sung there prominent in his song (@Isa 38:20 Ps 116:12-14,17-19).