Exegetical and Hermeneutical Commentary of Isaiah 38:10
I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.
10. in the cutting off of my days ] R.V. In the noontide of my days (lit. “in the stillness of my days”). The phrase has been variously interpreted; but the best sense is that given by the R.V., whether the noon be conceived as the time of rest, or (as in an Arabic idiom) the time when the sun seems to stand still in the heavens. Hezekiah was at the time in his thirty-ninth year. (Cf. “in the midst of my days,” Psa 102:24.)
the gates of the grave (lit. of Sheol)] Cf. Job 38:17; Psa 9:13; Psa 107:18.
I am deprived (lit. “punished”) of the residue of my years ] The verb for “be punished” does not elsewhere bear the sense of “be mulcted” as it must do in this translation. Duhm, with a different division of the verse, renders as follows:
“I said, In the noon-tide of my days I must depart;
I am consigned (cf. Jer 37:21) to the gates of Sheol for the rest of my years.”
Fuente: The Cambridge Bible for Schools and Colleges
I said – Probably the words I said do not imply that he said or spoke this openly or audibly; but this was the language of his heart, or the substance of his reflections.
In the cutting off of my days – There has been considerable diversity of interpretation in regard to this phrase. Vitringa renders it as our translators have done. Rosenmuller renders it, In the meridian of my days. The Septuagint, En to hupsei ton hemeron mou – In the height of my days, where they evidently read instead of , by the change of a single letter. Aquila, and the Greek interpreters generally, rendered it, In the silence of my days. The word used here in Hebrew ( demy) denotes properly stillness, quiet, rest; and Gesenius renders it, in the quiet of my days. According to him the idea is, now when I might have rest; when I am delivered from my foes; when I am in the midst of my life, of my reign, and of my plans of usefulness, I must die. The sense is, doubtless, that he was about to be cut off in middle life, and when he had every prospect of usefulness, and of happiness in his reign.
I shall go to the gates of the grave – Hebrew, Gates of sheol. On the meaning of the word sheol, and the Hebrew idea of the descent to it through gates, see the notes at Isa 5:14; Isa 14:9. The idea is, that he must go down to the regions of the dead, and dwell with departed shades (see the note at Isa 38:11).
The residue of my years – Those which I had hoped to enjoy; of which I had a reasonable prospect in the ordinary course of events. It is evident that Hezekiah had looked forward to a long life, and to a prosperous and peaceful reign. This was the means which God adopted to show him the impropriety of his desire, and to turn him more entirely to his service, and to a preparation for death. Sickness often has this effect on the minds of good people.
Fuente: Albert Barnes’ Notes on the Bible
Isa 38:10
I shall go to the gates of the grave
Views of the grave
1.
It was doubtless from veneration for the dead, that the practice first arose of depositing their ashes around the temple where the living worship. That dust, which once was tenanted by an immortal spirit,–that dust, through which once the intelligence and the feelings of an immortal spirit shone,–becomes in itself hallowed to the fancy. Collecting it around the place which most we honour, we trust that we remove it beyond the reach of profane intrusion.
2. To the Christian there appears a peculiar propriety in this simple and affecting arrangement. The dust of the departed is doubly valuable in the Christians regard, who knows that this mortal is destined to put on immortality. In placing it near the temple of our God, we seem to express our humble confidence in the promise which He hath given; we seem to leave it under His own especial protection.
3. The practice which arose from reverence for the dead, is powerfully enforced by its usefulness to the living. If we would listen to the thought, there is in it eloquence irresistible, that around the place where we assemble to worship our God, the ashes of our fathers and of our brethren sleep. We act the part of fools when we banish from our minds any theme, uninviting though its aspect be, by which our spiritual welfare might he so essentially advanced. (A. Brunton, D. D.)
Appeals of the grave
1. Come hither, ye proud! Look around you on this scene of universal stillness, and show us the trace of those distinctions in which you glory. Tell us which is noble and which is vulgar dust l
2. Come hither, ye who value yourselves upon the graces of your outward form. Have you courage to meet the aspect here of that which late was lovely?
3. Come hither, ye votaries of wealth; and show us in this receptacle of human dust, what advantages have gone down to the grave with him who preceded you in your anxious labours. The riches of this world descend not into the grave. But there are treasures of which the value outlives the tomb.
4. Children of intemperance and folly, those who once were your associates in riot, are laid in the grave. Silent is now the wit that was to charm for ever; and quenched the smile that was never to fade! Are you prepared for a change like this?
5. Son of wisdom, and holiness, and piety, thine associates also are sleeping here.
6. Come hither, and stand by this new-formed grave. It is the grave of thine enemy. He cannot harm thee now. Thou mournest to think that the remembrance of injuries which he had done or suffered may have agonised his deathbed. Thou shudderest at the thought, either that he died execrating and abhorring thee, or suing for reconciliation and peace in vain; that the departing spirit may have gone hence, unforgiving or unforgiven. Is there, then, one to whom, at this moment, thou bearest enmity? Go, while yet the lesson is warm upon thy heart, leave thy gift before the altar, &c.
7. Reverence and attachment lead thee onward to the spot where the instructor of thy youth, the guide of thy childhood, lies. All the lessons of his wisdom rush upon thy remembrance, as thou standest by his grave. Improve the moment,–it is rich in usefulness.
8. The scene around may well rouse thee to self-examination. For, see, here is laid thine equal in age. He began with thee the career of life, gay and careless as thyself. The same with thine own were his pursuits. The same with thine own were his hopes. Seest thou that vacant space by his side? God only knows, how soon thou mayest be called to fill it. In this land of shadows one thing is certain,–it is death; one thing is needful,–it is an interest in Him who hath vanquished death and the grave. (A. Brunton, D. D.)
The gates of the grave
The region of the grave is bounded. God keeps the gates.
I. ALL MENS DREAD. Through–
1. Sin.
2. Natural fear of the unknown.
3. Want of faith.
II. ALL MENS DESTINY.
1. Certain.
2. Men may approach these gates and return, but once passed they are passed for ever.
3. They are the portals of endless joy or woe. (W. O. Lilley.)
I am deprived of the residue of my years
The shortening of human life
The words of the text naturally suggest this general observation: that God deprives many of the human race of the residue of their years.
I. CONSIDER WHEN GOD DOES THIS.
1. God deprives all those of the residue of their years whom He calls out of the world before they have reached the limits of life which are to be found in Scripture.
2. Whom He calls out of the world before they have reached the bounds of life fixed by Providence. Though the Scriptures limit life to seventy or eighty years, yet Providence oftens extends it to a longer period.
3. Who die before they have reached the bounds of life which are imposed by the laws of nature. Nature sets bounds to every kind of life in this world. All, therefore, who die by sickness, or accident, or violence, or any other cause than the course of nature, are really deprived of the residue of their days.
II. Inquire WHY GOD THUS SHORTENS THE LIVES OF MEN.
1. To teach the living that He is not dependent upon them in the least degree.
2. To teach mankind their constant and absolute dependence upon Himself.
3. To teach the living the necessity of being continually prepared for another life.
4. To teach the living the importance of faithfully improving life as long as they enjoy it.
5. God may sometimes cut short the days of the wicked to prevent their doing evil in time to come.
6. God may sometimes shorten the lives of His faithful servants to prevent their seeing and suffering public calamities.
III. IMPROVEMENT.
1. If God does not always deprive men of the residue of their years, but allows some to reach the bounds of nature, then there is propriety in praying for the lives of the aged as well as of the young.
2. If God so often deprives men of the residue of their years, then it is extremely unreasonable and dangerous to flatter ourselves with the hopes of living a great while in the world.
3. We ought to beware of placing too much dependence upon the lives of others, as well as upon our own.
4. Long life is a great as well as distinguishing favour.
5. If God always has wise and good reasons for depriving men of the residue of their years, then it is as reasonable to submit to His providence in one instance of mortality as another. (N. Emmons, D. D.)
The residue of years
Life has crises. Men often feel as if life were re-given. Wisdom is born in such hours. The residue of life is regarded with reverence. The residue of year
I. ARE, WITH US, UNCERTAIN.
II. SHOULD BE GUIDED BY THE EXPERIENCES OF PAST YEARS.
III. SHOULD BE MOST SERENE AND HAPPY.
IV. SHOULD BE MOST PIOUS AND FRUITFUL IN GOOD TO OTHERS. (W. O.Lilley.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
I said, to and within myself, I concluded it.
In the cutting off of my days; when my days were cut off by the sentence of God, related here, Isa 38:1.
I shall go to the gates of the grave; I perceive that I must die without any hopes of prevention. The grave is called a mans long home, Ecc 12:5, and the house appointed for all living men, Job 30:23, and death opens the gates of this house. We read also of the gates of death, Psa 9:13; 107:18.
I am deprived of the residue of my years; which I might have lived, according to the common course of nature, and of Gods dispensations; and which I expected and hoped to live, for the service of God and of my generation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. cutting offROSENMULLERtranslates, “the meridian”; when the sun stands in thezenith: so “the perfect day” (Pr4:18). Rather, “in the tranquillity of my days,”that is, that period of life when I might now look forward to atranquil reign [MAURER].The Hebrew is so translated (Isa 62:6;Isa 62:7).
go torather, “gointo,” as in Isa 46:2[MAURER].
residue of my yearsthosewhich I had calculated on. God sends sickness to teach man not tocalculate on the morrow, but to live more wholly to God, as if eachday were the last.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I said, in the cutting off of my days,…. When he was told that he should die, and he believed he should; this he calls a “cutting off” in allusion to the weaver’s web, Isa 38:12 and a cutting off “his days”, he being now in the prime of his age, about thirty nine or forty years of age, and not arrived to the common period of life, and to which, according to his constitution, and the course of nature, he might have attained. The Jews call such a death a cutting off, that is, by the hand of God, which is before a man is fifty years of age. The Vulgate Latin version is, “in the midst of my days”; as it was, according to the common term of life, being threescore and ten, and at most eighty, Ps 90:10:
I shall go to the gates of the grave; and enter there into the house appointed for all living, which he saw were open for him, and ready to receive him:
I am deprived of the residue of my days; the other thirty or forty years which he might expect to have lived, according to the course of nature; of these he was bereaved, according to the sentence of death he now had in him; what if the words were rendered, “I am visited with more of my years f?” and so the sense be, when I was apprehensive that I was just going to be cut off, and to be deprived of the days and years I might have lived, and hoped I should, to the glory of God, and the good of my subjects; just when I saw it was all over with me, I had a gracious visit or message from the Lord, assuring me that fifteen years should be added to my life: and so this is mentioned as a singular instance of divine goodness, in the midst of his distress; and to this sense the Targum agrees,
“because he remembered me for good, an addition was made to my years.”
f “visitatus sum, eum adhuc superessent anni”, Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
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.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
10. I said in the cutting off of my days. This is a very melancholy song; for it contains complaints rather than prayers. Hence it is evident that he was oppressed by so great perplexity, that he was weary with groaning, and sunk in lamentations, and did not venture to rise up freely to form a prayer. Murmuring thus within himself, he expresses the cause and intensity of his grief.
As to the cause, it might be thought strange that he had so strong an attachment, and so ardent a longing for this fading life, and that he so much dreaded death. The tendency of the first elements of heavenly doctrine is, that we may learn to sojourn in this world, and to advance swiftly towards the heavenly life. Hezekiah appears to be as warmly devoted to the earth as if he had never had the smallest particle of piety; he shuns and abhors death, as much as if he had never heard a word about heavenly doctrine. Now, what purpose did it serve to commit to writing those stormy passions which would rather prompt readers to the same excess than induce them to obey God? For we are too prone to rebellion, though there be no additional excitements of any kind.
But when it shall be minutely, and wisely, and carefully examined, we shall find that nothing could have been more advantageous to us than to have this picture of a man overwhelmed with grief painted to the life. It was not the object of the good king, in proclaiming his virtues, to hunt for the applause of the world. His prayer was undoubtedly a proof both of faith and of obedience; but, as if he had been overcome by fear, and dread, and sorrow, he leaves off prayer, and feebly utters complaints. He unquestionably intended to make known his weakness, and thus to give a lesson of humility to all the children of God, and at the same time to magnify the grace of God, which had brought out of the lowest depths of death a ruined man.
As to the manner in which he deplores his lot, when he is near death, as if he placed his existence on the earth, and thought that death reduced men to nothing, we must attend to the special reason. For while death is not desirable on its own account, yet believers ought to “groan continually,” (Rom 8:23,) because sin holds them bound in the prison of the flesh. They are forbidden also to “mourn as unbelievers usually mourn,” (1Th 4:13,) and are even commanded to “lift up their heads,” when they are about to depart from the world, because they are received into a happier life. (Luk 21:28.) Nor was the ancient Church under the Law destitute of this consolation; and, although the knowledge of a blessed resurrection was less clear, yet it must have been sufficient for mitigating sorrow. (82) If that impostor Balaam was forced to exclaim, “Let my soul die the death of the righteous,” (Num 23:10,) what joy must have filled the hearts of believers, in whose ears resounded that voice, “I am the God of Abraham!” (Exo 3:6.)
But although with steady and assured hope they looked forward to the heavenly life, still we need not wonder to see in Hezekiah what David confesses as to himself, (Psa 30:9,) who yet, when his time was come, full of days, calmly left the world. (1Kg 2:10.) It is therefore evident that both of them were not assailed by the mere dread of death, but that they prayed with tears to be delivered from death, because they saw in it manifest tokens of God’s anger. We ought to remember that the Prophet came as a herald, to announce the death of Hezekiah in the name of God. This messenger might naturally have plunged all the senses of Hezekiah into a frightful deluge of grief, so that, thinking of nothing but God’s wrath and curse, he would struggle with despair.
Thus the piety of Hezekiah already begins to shew itself, when, placing himself before the tribunal of his judge, he applies his mind to meditation on his guilt. And, first, there might occur to him that thought by which David confesses that he was tempted: “What did God mean by treating his servants with cruel severity and sparing profane despisers? (Psa 73:3.) Next, he saw that he was exposed to the jeers of the wicked, by whom true religion also was basely reviled. He saw that it was scarcely possible that his death should not shake the minds of all good men; but especially, he was oppressed by God’s wrath, as if he had been already condemned to hell and to the eternal curse. In a word, because our true and perfect happiness consists in having fellowship with God, Hezekiah, perceiving that he was in some measure alienated from him, had good reason for being so greatly alarmed; for that word, “Thou shalt die, and shalt not live,” had seized his mind so completely, that he believed that he must die. (83) This is expressed by the phrase I said; for in Hebrew it does not mean merely to speak, or to pronounce a word, but to be persuaded or convinced in one’s own mind. Even though hypocrites receive a hundred threatenings from God, still they look around them on all sides, so that if they see any opening by which they think that they can escape, they may mock God, and give themselves up to luxury and indifference. But Hezekiah, being a sincere worshipper of God, did not resort to subterfuges; but, on the contrary, believing the words of the Prophet, he concluded that he must prepare for dying, because it was God’s good pleasure.
In this sense he speaks of the cutting off of his days, because he believed that an angry and offended God had broken off the course of his life; for he does not merely say in the ordinary manner that his life is cut short by a violent disease, but recognises that undoubted judgment of God as the cause of “the cutting off.” Now, life is “cut off,” whether we die at the entrance of life, or in middle life, or in old age; but they who are hurried away in the very flower of their age are said to be “cut off” from life, because they appear to die too soon, and before they have finished their course. The case was different with Hezekiah; for he perceived that the remaining part of life was “cut off” by the sword of God, because he had provoked God’s wrath by his offenses. Thus he complains that, as if he had been unworthy of enjoying it, God suddenly deprives him of life, which otherwise would have lasted longer. Such is the import of the phrase, “the residue of the years;” for although, being born mortal, we have reason to expect death every moment, yet since it was threatened as a punishment, he has good reason for saying that those years had been taken from him which he might have lived, if it had been the good pleasure of God.
(82) “ Pour adoucir la tristesse des fideles de ces tempsla.” “For soothing the grief of the believers of that age.”
(83) “ Qu’il faisoit son conte de mourir.” “That he laid his account with dying.”
Fuente: Calvin’s Complete Commentary
THE SHORTENING OF HUMAN LIFE
(A Funeral Sermon.)
Isa. 38:10. I am deprived of the residue of my years.
Briefly narrate the facts of Hezekiahs illness. The words of the text naturally suggest this general observation, that God deprives many of the human race of the residue of their years.
I. WHEN GOD DEPRIVES ANT OF MANKIND OF THE RESIDUE OF THEIR YEARS.
1. When He calls them out of the world before they have reached the limits of life which are to be found in Scripture (Psa. 90:10). Hezekiah undoubtedly numbered his years according to this standard when he spoke (at forty years of age) of being deprived of the residue of his years.
2. When He calls them out of the world before they have reached the bounds of life fixed by Providence. Though the Scriptures limit life to seventy or eighty years, yet Providence often extends it to a longer period, even to a century. Many aged persons enjoy a large measure of health, strength, and activity; should any of these be suddenly cut down by disease or accident, they would be deprived of the residue of their years which they had anticipated, according to the course of Divine providence in fixing the limits of life to the aged.
3. Even those who die before they have reached the bounds of life which are imposed by the laws of Nature, may be said to be deprived of the residue of their days. Nature sets bounds to every kind of life in this world, not excepting human life. What the natural limit of human life is we cannot tell, but from the fact that some have survived for over a century and a half, we may infer that God has deprived the vast majority of the human race of the residue of their years, and has not allowed even one in a million to reach the bounds of life which Nature has set.
II. WHY GOD THUS SHORTENS THE LIVES OF MEN AND CUTS OFF THEIR EXPECTED YEARS.
1. Sometimes it is to teach the living that He is not dependent upon them in the least degree. Though He can and does employ them in His service, yet He can lay them aside whenever He pleases, and carry on His designs without their assistance. Let eminent and useful men like Hezekiah remember this, that they may not yield to the temptation of pride (H. E. I. 22182219).
2. In order to teach mankind their constant and absolute dependence upon Himself. This they are extremely inclined to forget, and their forgetfulness arises in a great measure from the consideration of the general bounds of life which Scripture, Providence, and Nature have set. To these well-known periods they naturally extend their views, desires, and expectations. But to make them sensible that they still live, move, and have their being in Himself, God continually deprives one and another, and much the largest portion of mankind, of the residue of their years.
3. To teach the living the necessity of being continually prepared for another life (H. E. I. 15431546).
4. To teach the living the importance of faithfully improving life as long as they enjoy it. All men are naturally slothful and strongly inclined to postpone present duties to a more convenient season. The best and most industrious of men need the sharp spur of the possibility of sudden death, and of being called away before their work is complete. When God cuts down the active and useful in the midst of their days, He warns us most solemnly (Ecc. 9:10; H. E. I. 15621566).
5. God sometimes cuts short the days of the wicked to prevent their doing evil in time to come (Psa. 55:23; Pro. 10:27; Ecc. 7:17).
6. God sometimes shortens the lives of His faithful servants to prevent their seeing and suffering public calamities. It seems to have been in mercy to Hezekiah that God added only fifteen years to his life; had fifty years been added (and then at death he would only have been ninety), he would have been involved in the dreadful evils which were coming upon both his family and his kingdom (Isa. 57:1).
APPLICATION.
1. If God does not always deprive men of the residue of their years, there is a propriety in praying for the lives of the aged as well as for the lives of the young. Even the oldest persons living, though labouring under pains, infirmities, and diseases which seem to indicate the near approach of death, may yet pray for the removal or mitigation of their disorders, and for a longer space of life. Life is a blessing, and to pray for its continuance is a duty.
2. If God so often deprives men of the residue of their years, it is extremely unreasonable and dangerous to flatter ourselves with the hope of living a great while in the world. What ground have we to expect that our days will be greatly prolonged; that we shall escape all the dangers and diseases which have proved so fatal to others, and live as long as man can live according to the course of nature? This expectation is as dangerous as it is absurd. It encourages the wicked to continue in sin. It is the strangest and most fatal error that mankind ever embraced (Jas. 4:14; Mat. 22:44).
3. Since God deprives so many of the residue of their years, we ought to beware of placing too much dependence upon the lives of others, as well as of our own. Others are as liable to leave us as we are to leave them (Psa. 146:3-5).
4. If God so often deprives men of the residue of their years, then long life is a great as well as a distinguishing favour. It is a talent capable of being improved to the highest public and private advantage. We should desire it for the sake of having greater opportunity of getting good, and still more of doing good. Had Hezekiah, Joseph, Joshua, Caleb, and David died in early manhood, how little comparatively they could have done for Israel! Since good men are to be rewarded according to their works, the longer they are permitted to live, the greater opportunity they enjoy of promoting their own future blessedness.
5. If God always has wise and good reasons for depriving men of the residue of their years, then it is as reasonable to submit to His providence in one instance of mortality as another. He knows all the disappointment which a strong man feels in being cut down in the midst of his days, all acute sorrow that is caused by an untimely death, and He sympathises with it all. He never afflicts willingly, nor grieves the children of men; He takes no pleasure in giving anxiety and distress to the dying, nor in desolating the hearts of the living; and when He does either, it is for a reason that is infinitely wise and infinitely kind. It behoves us then to say with Job: (Isa. 13:15, or Isa. 1:21).Dr. Emmons: Works, vol. iii. pp. 7992.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(10) I said in the cutting off of my days . . .The words have been very differently interpreted(1) in the quietness, and so in the even tenor of a healthy life. As a fact, however, the complaint did not, and could not, come in the quiet of his life, but after it had passed away; (2) in the dividing point, scil., the half-way house of life. Hezekiah was thirty-nine, but the word might rightly be used of the years between thirty-five and forty, which were the moieties of the seventy and eighty years of the psalmist (Psa. 90:10). We are reminded of Dantes Nel mezza del cammin di nostra vita (Inf. i. 1).
The gates of the grave.The image is what we should call Dantesque. Sheol, the Hades of the Hebrews, is, as in the Assyrian representations of the unseen world, and as in the Inferno of Dante (iii. 11, vii. 2, x. 22), a great city, and, therefore, it has its gates, which again become, as with other cities, the symbol of its power. So we have gates of death in Job. 38:17; Psa. 9:18; Psa. 107:18.
The residue . . .The words assume a normal duration, say of seventy years, on which the sufferer, who had, as he thought, done nothing to deserve punishment, might have legitimately counted.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10, 11. I said In my heart, my thought.
In the cutting off of my days Of all the opinions on these very perplexing words, that seems the best which renders them, In the meridians, in the high noon, of life, just as I had attained the summit of my best years.
I shall go to the gates of the grave Of sheol, the under world. No more of life here remaining to me.
Shall not see the Lord Or, Jah, namely, in his working and providence on earth. Shall no more have demonstrations of his power and goodness in this state of being, but shall die and go away among the dead.
With the inhabitants of the world The “world” here, (in the Hebrew , chedel, the land of stillness, of cessation from activity,) is a state sometimes dreaded even by the good. The import of the whole phrase, then, is, “I, with those in the land of stillness, shall no more see man.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 38:10. I said, in the cutting off of my days I said, while my days are cut off I shall depart; yea, even to the gates of the grave;of sheol. Vitringa. Respecting the place of departed souls, and the several expressions concerning a future state found in this song, similar to those in the book of Job and of Psalms, having already spoken sufficiently, I shall only beg leave to refer my reader to the annotations on those books.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 38:10 I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.
Ver. 10. I said in the cutting off of my days. ] When I looked upon myself as a dead man. Here he telleth us what passed between God and him while he lay desperately sick. The utmost of a danger escaped is to be recognised and recorded. This will both instruct the judgment, enlarge the heart, and open the mouth.
I shall go to the gates of the grave.
I am deprived of the residue of my years,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
thegrave. Hebrew. Sheol. App-35.
Fuente: Companion Bible Notes, Appendices and Graphics
grave
Heb. “Sheol,” (See Scofield “Hab 2:5”)
Fuente: Scofield Reference Bible Notes
Isa 38:1, Job 6:11, Job 7:7, Job 17:11-16, 2Co 1:9
Reciprocal: Gen 42:36 – all these things are against me Gen 42:38 – bring Job 33:22 – his soul Psa 9:13 – thou Psa 49:14 – they Psa 55:4 – terrors Psa 88:5 – Free Psa 102:24 – I said Psa 107:18 – and they Lam 3:54 – I said Jon 2:4 – I said Mat 16:18 – and the
Fuente: The Treasury of Scripture Knowledge
Isa 38:10-11. I said Within myself; I concluded, in the cutting off of my days When my days were cut off by the sentence of God, related Isa 38:1; I shall go to the gates of the grave I perceive that I must die without any hopes of prevention. The grave is called mans long home, Ecc 12:5; and the house appointed for all living, Job 30:23; and death opens the gates of this house. I am deprived of the residue of my years Which I might have lived according to the common course of nature, and of Gods dispensations; and which I hoped to live for the service of God and of my generation. I shall not see the Lord I shall not behold his beauty and glory as he manifests them in his temple, in his oracles and ordinances; I shall not enjoy him: for seeing is frequently put for enjoying; even the Lord in the land of the living In this world, which is often so called; which limitation is prudently added, to intimate that he expected to see God in another place and manner, 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. I shall behold man no more. &c. I shall have no more society with men upon earth. Many good men, under the law, had but imperfect notions of a future state, and thought it a great unhappiness to be deprived, by death, of the communion of saints here upon earth. But by not seeing the Lord in the land of the living, Hezekiah might probably mean that he should not see the effects of Gods grace and goodness in the deliverance of his people.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
38:10 I said in the {g} cutting off of my days, I shall go to the gates of the grave: I am deprived of the rest of my years.
(c) At which time it was told to me, that I would die.
Fuente: Geneva Bible Notes
When the king had heard Isaiah’s prophecy of his impending death (Isa 38:1), 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 most people think they will live a normal lifespan.