Exegetical and Hermeneutical Commentary of Isaiah 39:8
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 days.
8. Good is the word of the Lord ] An expression of pious resignation, including repentance; cf. 1Sa 3:18.
there shall be peace and truth (or steadfastness) in my days ] In the Old Testament the postponement of a calamity is always regarded as a mitigation of its severity; see 1Ki 21:28 f.; 1Ki 22:18 ff. Hezekiah’s words probably mean no more than that mercy is mingled with judgment in the sentence pronounced on him.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Isa 39:8
Good is the word of the Lord which thou hast spoken.
Good The word good is here used, neither in the sense of gracious nor in that of just exclusively, but in that of right as comprehending both. (J. A. Alexander.)
Hezekiahs acceptance of his punishment
Hezekiahs reply expressed neither the highest magnanimity nor the mere selfish egotism which some commentators have seen in it; but a mixture of feelings in accordance with all that we know of his character. His appreciation of his position and duties as a king is shown in his restoration of the national worship, and his final resistance to Sennacherib, as well as in his general and successful care for the prosperity of his country. But though a religious sense of duty, or the pressure of necessity, could occasionally stir him to master circumstances by a great effort, we may infer from the domination of Shebna, and from his own demeanour and language when supplicating Sennacheribs pardon, after the receipt of Rab-shakehs message and Sennacheribs letter, in the time of his own sickness, and on the present occasion, that his natural and habitual disposition was rather to submit to the guidance of circumstances, with a gentle and pious confession that this weakness of his character was beyond cure, and to accept the consequences with pious and affectionate resignation to Gods will, and thankful acknowledgment of any mitigation of them. He could enter into the meaning of the Psalmists words, Thou wast God that forgavest them, though Thou tookest vengeance on their inventions. And though he had not, like Moses or Paul, the stern courage which could ask that the punishment might be to himself, and the forgiveness to his people; but on the contrary was thankful to learn that there should be peace and truth in his days; it must not be overlooked that it was peace and truth to his country as well as himself, and not merely selfish security that he was thankful for. (Sir E. Strachey, Bart.)
A contrast: Hezekiah and St. Paul
There is certainly submission here, resignation to the Supreme will, readiness to accept the sentence of chastisement by this will. The sentiment thus far is that of Eli when he heard the doom of his house from the lips of the child-prophet: It is the Lord: let Him do what seemeth Him good. But the reason given by Hezekiah in the text itself is deeply disappointing in two ways–first, the selfishness, and, secondly, the earthliness of the consolation. Enough for him if he is spared the personal experience of the retribution; enough if he may live out his fifteen added years in the peace of an outward tranquillity, and in the truth, or, as it is otherwise given, in the continuance of an accustomed and unbroken prosperity. There shall be peace and truth in my days, would have had no meaning for St. Paul. All days were his days; days of time and days of eternity–all were his. (Dean Vaughan.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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 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 32:25-26; 2Ch 32:30-31.
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, 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 2Kg 21:19. Let the reader judge whether this, or the former, should be preferred. 2Kg 20:20.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 fathers 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. peace . . . in my daysThepunishment was not, as in David’s case (2Sa24:13-15), sent in his time. True repentance acquiesces in allGod’s ways and finds cause of thanksgiving in any mitigation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
g , Sept. so the V. L. Syriac and Arabic versions; “O si fieret pax”, Forerius; “precor ut sit pax”, Vatablus; which is preferred by Noldius Ebr. Cocord. Part. p. 407. No. 1153.
Fuente: John Gill’s Exposition of the Entire Bible
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.
(100) Our author, quoting from memory, relates the words, not of David to Nathan, (2Sa 12:12,) but of Eli to Samuel. (1Sa 3:18) — Ed.
(101) “For there shall be peace.” — Eng. Ver.
(102) “ Au moins qu’il y ait paix.” “At least let there be peace.”
(103) Car il y aura paix.
Fuente: Calvin’s Complete Commentary
HEZEKIAH TRIED
Isa. 39:8. Then said Hezekiah, &c.
In the narrative connected with the text we find much in Hezekiah to be avoided and much worthy of imitation.
I. We find Hezekiah in great affliction. He had recently escaped from great public and national calamity; he is speedily involved in private and personal suffering (Isa. 38:1). He was sick, and Isaiah was sent to prepare him for death. He was greatly alarmed at the approach of death (Isa. 38:9-14). How different from St. Paul (Php. 1:23). He lived in a dark and imperfect dispensation; few then had clear views of the world to come (2Ti. 1:10). Hezekiahs faith failed him greatly, and he clung to life with pertinacity.
II. In his trouble he sought the Lord (Isa. 38:2-3). He made solemn vows of what he would do if spared (Isa. 38:15). When partially restored, he renewed his vows (Isa. 38:19). Thus believers in every kind of trouble should seek comfort of God in earnest prayer; nor is it improper then solemnly to give ourselves to God, and renew our vows. We are encouraged to do this by the speed with which a gracious answer was sent to Hezekiah (Isa. 38:4-5). Isaiah was hardly gone out from pronouncing the judgment when he was sent back with a message of mercy (2Ki. 20:4-5). How wonderfully compassionate is God to His feeble people! Their poor, trembling prayers, uttered in fear and doubting, are heard and answered. He not only hears prayer, but answers directly (Dan. 9:20-23).
III. We find him speedily forgetful of the mercy he had received. Ambassadors arrive at his court. Whence and for what purpose? (Isa. 39:1-2). What an opportunity for him to redeem his vows, and to proclaim the power and goodness of God to these heathens! Alas! he shows them all his riches, &c., but of God and His temple He says nothing. Flattered and betrayed by the world (Isa. 39:3-4), what a heart his and ours must be! How could this be? We are told (2Ch. 32:31) that such is man when left to himself! We are never in greater danger than after seasons of great mercy and special providences (H. E. I. 49024904).
IV. He humbly received the rebuke that was sent to him (text). Here the habit of his mind appeared: he had fallen into the sin of vanity, but humility and resignation to the will of God, especially to His afflictive dispensations, were his usual characteristics. A clear evidence of true godliness, meekly and cheerfully to submit to fatherly correctives. Aaron (Lev. 10:1-3), Eli (1Sa. 3:18), the bereaved mother (2Ki. 4:26), David (Psa. 119:75).
LESSONS.
1. Let us cultivate humility, watchfulness, and jealousy of ourselves (H. E. I. 4883, 4901).
2. Let us not be disconsolate because we are conscious of weakness and unworthiness. The errors and failings of the best of men are left on record, not to extenuate our sins, but to save us from despair. They were men of like passions with ourselvesthe same infirmities and corruptionsyet God bore with them, and saved them out of all their distresses. Let us therefore hope to the end, and patiently continue in well-doing, believing that we shall be more than conquerors through Him who hath loved us (H. E. I. 1117, 2376).F. Close, A.M.: Fifty-two Sketches of Sermons, pp. 5255.
SUBMISSION UNDER GODS REBUKE
Isa. 39:8. Then said Hezekiah, &c.
I. THE REBUKE.
The character of Hezekiah is well known. One of the very best of the kings of Judah (2Ki. 18:3-7). Nevertheless even in this excellent man there were moral weaknesses which were displayed when his physical malady was removed. The arrival of the Babylonian ambassadors excited within him hopes of political advantages arising from alliance with the idolatrous king whom they represented, and in order to impress the envoys with a sense of his importance, he made an ostentatious display of his wealth (Isa. 39:2). This displeased the Lord. Why?
1. Because Hezekiah let slip a favourable opportunity of making known to the heathen the glory and the goodness of the God of Israel [1273]
2. Because his ostentation made it plain that pride was usurping the throne of his heart (2Ch. 32:26).
[1273] If, instead of showing them his treasures, he had related to these idolatrous Chaldeans, who were worshippers of the sun, the account of his marvellous cure, and especially the miracle by which the shadow was made to go ten degrees backward on the dial, he might have been the means of bringing them to the knowledge of the true God who made the heavens, and of convincing them that He was master even of that glorious luminary, which they ignorantly adored instead of its Creator.Bather.
But this was not the habitual frame of Hezekiahs mind; he was a good man, and therefore God lovingly chastened him. If it had been the wicked Ahab who had done this deed, the Lord might possibly have taken no notice of it; He might have left that idolatrous sinner to have followed his own devices. But seeing this evil spirit begin to show itself in a pious and humble man, the Lord mercifully and savingly interposed to check it in the beginning (Isa. 39:3-7).
II. THE MANNER IN WHICH IT WAS RECEIVED.
Sharp as was the rebuke sent him by Isaiah, Hezekiah so received it as to give a rare example of pious and cheerful resignation (text). Both parts of his reply are remarkable.
1. Good is the word of the Lord which thou hast spoken. None but a child of God could have used this language in sincerity, under such trying circumstances. But he has such faith in God, that although it is impossible for him to foresee what wickedness his posterity would commit, he knows that the decree will be found to be righteous (1Sa. 3:18). But doubtless he meant something more than submission to Gods sovereignty; he meant to acknowledge the goodness of the Lord to himself, of which this very rebuke was a new manifestation (H. E. I. 190196,162165).
2. He said moreover, For there shall be peace and truth in my days. That is, God hath been pleased to inform me that my children are to be carried into captivity and to suffer much affliction; but in my grief for this, I must not forget to thank Him for His tender mercies to myself. He has declared that I shall have peace, and this is far more than I deserve.
APPLICATION.
1. We may learn what exceeding sinfulness and immense danger there often is in sins which we are apt to pass over as trifles, and hardly to notice in ourselves (H. E. I. 4897, 4898, 4516).
2. Remark an inestimable privilege of the children of Gods love: they may fall into the very same troubles as their ungodly neighbours, but in the one case calamity is the angry lash of the law, in the other it is the faithful rebuke of an anxious Father.
3. From the history of Gods dealings with Hezekiah we may infer what must be the wisest wish for any man to make, viz., that God would take us into His holy keeping and choose our inheritance for us. If we were left to determine for ourselves, some would choose one thing, and some another. Yet sorrow is better than laughter; and the history of Hezekiah is a proof of it (H. E. I. 211, 3986, 39984001).
4. If sin have brought rebuke upon you, search and try your ways, that you may see what your transgression and weakness is; and then accept the chastening of the Lord as a token of His love (H. H. I. 144147).
5. Whatsoever may have befallen you, remember always that the mercies which remain are far greater than you deserve; and that in the day of prosperity, no less than in the evil day, there is need for perseverance and watchfulness (H. E. I. 48884890).Archdeacon Bather: Sermons on Old Testament Histories, pp. 275285.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) Good is the word of the Lord . . .The words have the appearance of a pious resignation, but we feel that they are less true and noble than those of David on a like occasion: I have sinned and done wickedly; but these sheep, what have they done? Let thy hand, I pray thee, be against me, and against my fathers house (2Sa. 24:17). Hezekiahs thanksgiving reminds us a little too much of Aprs moi ledeluge.
Peace and truth.The latter word is used in the sense of stability (so Psa. 54:5). The two words are used in the same way in Jer. 14:13, where we find assured peace in the text of the Authorised Version, and peace of truth in the margin.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Good is the word of the Lord Noble submission! Hezekiah was the purest and best royal character since King David, and he had his reward, for his own days were ended in peace.
This chapter is an appropriate historic close, preparatory to the dying song of the great, but now old, prophet of the glorious Messianic times in the far future.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then Hezekiah said to Isaiah, “The word of Yahweh which you have spoken is good.” He said moreover, “For there will be peace and truth in my days.” ’
That Hezekiah lacked Messianic ambition comes out clearly here. He was not concerned with the distant future. He had no vision of the future that God had promised through Isaiah. He was simply satisfied that it meant that in his own day peace and truth would prevail. He was quite prepared for the future house of David to be in slavery (what a contrast with Psalms 2) as long as he could have freedom now. How totally different he was from the coming Servant. No wonder the coming King would have to be miraculously born. David’s sons were to become eunuchs because of his folly! The words confirmed the promise that God had made of deliverance from Assyria and beyond that Hezekiah was not concerned. But it was the deathknell of any hopes of a Deliverer from his house. Israel would have to look elsewhere.
In their division of the book commentators often treat chapter 40 that follows as a new book. But in the Hebrew text Isa 40:1 simply continues on from Isa 39:8. Furthermore, while there is certainly a massive change of subject, what follows is actually Isaiah’s response to this situation. Isa 39:8 is a comment indicating that Hezekiah is satisfied with the status quo, and an indicator that he is not fitted to fulfil the role of Israel’s Saviour. Chapter 40 onwards indicates that Yahweh is not satisfied with such a situation because of Who He is (chapter 40), and will Himself find a Saviour (chapter 41-55), Who will save through suffering.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 39:8. Then said Hezekiah to Isaiah Hezekiah, convinced of his error, and perceiving that he had justly provoked the divine indignation, acknowledges his fault, and humbles himself greatly for his pride, as is recorded to his praise, 2Ch 32:26. And these words afford us a strong proof of his humility; wherein he acknowledges the divine justice, and at the same time extols the great lenity and goodness of God, in sparing him, and delaying for a season that punishment which he might so justly have inflicted upon him. Calmet and others would render and understand the passage thus: “What thou hast told me from the Lord is good: I willingly submit to it; but shall peace and truth continue in my time? May I flatter myself with the hope of so much indulgence and mercy?”
REFLECTIONS.1st, Though nothing could appear more promising than Hezekiah’s late professions, and in general he did approve himself faithful, yet in some things he failed, as in the history here recorded, where his pride and vanity reduced him; so that, as it is observed by the sacred historian, 2Ch 32:25, He rendered not again according to the benefit done unto him.
This history we have had before, 2Ki 20:12; 2Ki 20:21 and may just add to what has been already observed, [1.] How hard it is to be kept humble under distinguished mercies and this world’s wealth. [2.] They will be courted in prosperity, who in adversity would be despised. [3.] When it becomes their interest, the enemies of religion will caress God’s people; but their kisses are commonly deceitful. [4.] An affectation of displaying our improvements, wealth, buildings, &c. to strangers, and taking a secret pleasure in doing so, evinces the vanity of the heart, and often that most, when we affect to call them trifles. [5.] God will not see his children puffed up, without sending them the needful rebuke: it is well if, like Hezekiah, we take shame to ourselves, and confess our folly.
2nd, It was a mortifying message which the prophet brought him; but it was a blessed symptom of Hezekiah’s gracious spirit, that so humbly he acquiesced in the divine judgment. It may teach us, [1.] That it is just in God to take from us the gifts that we abuse. [2.] Not to be desirous of, or value ourselves upon, the respect paid us by the children of this world: our intimacy and connections with them usually in their issue prove our plague. [3.] True prophets of God must not spare the faithful reproof; and true penitents will, so far from being offended, receive it with thankfulness. [4.] When God is pleased to resume his gifts which we have abused, or to punish us by afflictions in world for our sins, it becomes us to bear the rod with quietness, and justify him in his judgments. While we are out of hell, all our sufferings are infinitely less than we deserve. [5.] Though we cannot but be concerned about the evils which we foresee, yet every moment’s respite is a mercy to be acknowledged.
Fuente: Commentary on the Holy Bible by Thomas Coke
Good. Hezekiah’s submission was like Eli’s. Compare 1Sa 3:18. 2Ki 20:19. Job 1:21; Job 2:10, &c.
For = Nevertheless. The Hebrew distinctive accent meyrka thus marks it. This chapter commences a new Prophecy (see App-82), and follows that in Isa 34:1-35. Isa 34:10
Fuente: Companion Bible Notes, Appendices and Graphics
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
Reciprocal: 1Ki 18:24 – It is well spoken 1Ch 21:17 – on my father’s 2Ch 32:32 – in the vision Est 9:30 – words of peace Job 14:21 – he knoweth it not Jer 33:6 – and will Mat 1:9 – Ezekias Jam 5:10 – who
Fuente: The Treasury of Scripture Knowledge
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 days.
(g) Read 2Ki 20:19 .
Fuente: Geneva Bible Notes
Hezekiah’s response to Isaiah’s announcement of God’s punishment for his lack of faith was deeply disappointing. Formerly, when Isaiah had announced coming divine judgment, the king had mourned and fasted (Isa 38:1-2), and God had relented (Isa 38:5-6). This time, Hezekiah simply rejoiced that it would not come in his lifetime. Another less probable view is that Hezekiah was simply thankful that God was being merciful to him personally. [Note: See, for example, Grogan, p. 240, Young, 2:539, or Wiersbe, p. 47.] The king acknowledged that Judah deserved divine judgment, but his lack of concern for his people’s welfare shows that he did not really have the heart for them that the predicted Davidic ruler would need in order to rule in righteousness. Hezekiah could not be the promised child of Isa 7:14.
The chronological relationship of the events in chapters 36-39 is difficult to understand, but clearly all these events happened at about the same time, probably within a year or two. [Note: See Young, 2:556-65, for an extended discussion of the nature and authorship of Isaiah 36-39.] During this period Hezekiah trusted God twice and failed to trust God once. This should teach us that it is possible for a person to trust God in very difficult circumstances and turn right around and trust in people and things with the next temptation. We need to demonstrate consistent trust in the Lord, by His grace. We can do this by maintaining a daily intimate relationship with Him, marked by humility and prayer. We also need to learn not to trust in human leaders, because their faith wavers, but in the Lord Himself, whose faithfulness never varies.
". . . chs. 36-39 make chs. 40-66 a necessity. Given that God may be trusted, what then? Given that salvation is not in Hezekiah, where is it? Given that one-time trust is not enough, how is a life of continuous trust possible? Given that the best of God’s people fail, where is our hope?" [Note: Oswalt, p. 673.]