Exegetical and Hermeneutical Commentary of Isaiah 38:14
Like a crane [or] a swallow, so did I chatter: I did mourn as a dove: mine eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me.
14. Like a crane or a swallow ] Rather, as R.V., Like a swallow or a crane. Both words occur again only in Jer 8:7. The want of a copula in Heb., and the unsuitability of the verb “chirp” (E.V. “chatter”) to the note of the crane suggests that the latter may have been imported into the text from the passage in Jeremiah. It is wanting in the LXX.
I did mourn as a dove ] Cf. ch. Isa 59:11; Eze 7:16; Nah 2:7.
with looking upward ] lit. toward the height, where Jehovah dwells.
undertake for me ] become surety for me (Job 17:3). The image is that of a debtor who is being committed to prison.
Fuente: The Cambridge Bible for Schools and Colleges
Like a crane – The word used here ( sus) usually denotes a horse. The rabbis render it here a crane. Gesenius translates it a swallow; and in his Lexicon interprets the word which is translated a swallow ( ‘agur) to mean circling, making gyrations; and the whole phrase, as the circling swallow. The Syriac renders this, As the chattering swallow. The Vulgate, As the young of the swallow. The Septuagint simply reads: As the swallow. That two birds are intended here, or that some fowl is denoted by the word ‘agur, is manifest from Jer 8:7, where it is mentioned as distinct from the sus (the crane) vesus veagur. On the meaning of the words Bochart may be consulted (Hieroz. i. 2. p. 602). It is probable that the swallow and the crane are intended. The swallow is well known, and is remarkable for its twittering. The crane is also a well-known bird with long limbs made to go in the water. Its noise may be expressive of grief.
So did I chatter – Peep, or twitter (see the note at Isa 8:19). The idea here is doubtless that of pain that was expressed in sounds resembling that made by birds – a broken, unmeaning unintelligible sighing; or quick breathing, and moaning.
I did mourn as a dove – The dove, from its plaintive sound, is an emblem of grief. It is so used in Isa 59:11. The idea is that of the lonely or solitary dove that is lamenting or mourning for its companion:
Just as the lonely dove laments its mate.
Mine eyes fail – The word used here ( dallu) means properly to hang down, to swing like the branches of the willow; then to be languid, feeble, weak. Applied to the eye, it means that it languishes and becomes weak.
With looking upward – To God, for relief and comfort. He had looked so long and so intensely toward heaven for aid, that his eyes became weak and feeble.
O Lord, I am oppressed – This was his language in his affliction. He was so oppressed and borne down, that he cried to God for relief.
Undertake for me – Margin, Ease me. The word ( arab) more properly means, to become surety for him. See it explained in the the note at Isa 36:8. Here it means, be surety for my life; give assurance that I shall be restored; take me under thy protection (see Psa 119:122): Be surety for thy servant for good.
Fuente: Albert Barnes’ Notes on the Bible
Isa 38:14
I did mourn as a dove
I did mourn as a dove
The possessions of the world are often the means of lightening lifes sorrows, and of increasing its enjoyments.
What experience teaches us in this respect the Word of God allows. Prosperity is recognised by it as a subject for gratitude. But that riches in themselves are insufficient to make us happy is undeniable. At all seasons the limitation of their power is obvious; but at no time does it appear more strikingly than when the king of terrors gives challenge to an earthly potentate, and he finds that there is no discharge in that war. The history connected with our text will furnish us with an instance.
I. THE CAUSES OF MOURNING. This image of mourning as a dove is not confined to this one passage (Isa 59:11; Eze 7:16; Nah 2:7). Now the plaintive mourning notes of the dove we will suppose to be descriptive of various classes of men of sorrow.
1. We will begin with those mourning from the same cause as the author of our text. It was pining sickness which wounded the monarchs spirit, and the prospect which it presented to him of certain dissolution. If, while as a dove you mourn plaintively, your mourning be dove-like because it is meek and submissive, still your mourning will be real.
2. Another source of mourning is the untowardness of worldly circumstances
3. Other sources of sorrow are to be found in the coldness of former friends, the treachery of those whom you trusted, or persecution from those who should encourage and support.
4. Another common cause of mourning like a dove is the departure of endeared ones.
5. A further source of mourning is remembrance of iniquity.
II. THEIR REMEDIES OR RELIEFS.
1. To the afflicted in body there is an obvious consolation–the possibility of their cure. The ease before us is thus encouraging. Another support in bodily affliction is the conformity which it gives us to our Lord. Again, Jesus Christ hath brought life and immortality to light through the Gospel.
2. What, next, is our relief in case of the wreck of worldly circumstances? The possession of wealth is no sure criterion of Gods approval. If your earthly losses have brought you to reflection, and led you to a right judgment of worldly goods; if the changes and chances of this mortal life have induced you to set your affection on things above; if they have broken your proud spirit, brought you to Christ, and ensured you an interest in His unsearchable riches, then mourn not as a dove, but sing as a lark.
3. We touch next on the grief which springs from dishonour done to us by familiar friends. We account this a curse: God may turn it into a blessing. We were wont to trust in man; we loved the creature with too ardent an attachment. Henceforth we think more of that Friend who sticketh closer than a brother; who is the same yesterday, to-day, and for ever; concerning whom it is our privilege to exclaim, Whom have I in heaven but Thee? &c. If the ill-treatment of which we complain consists in persecution for righteousness sake, our Lords words in the beatitude supply all necessary consolation: Blessed are ye when men shall revile you, &c. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.
4. Separation from those we love was the fourth cause of mourning for which we were to seek for a relief. Though in lands remote, they tread the same earth. The rough ocean is kind to each of us: he bears on his bosom the swift messengers carrying the interchange of tokens that many waters cannot quench our love. The weeds of widowhood may be twined with flowers of cheerfulness; for a defender of the widow is God in His holy habitation. The orphans lamentation may be hushed; for God is a Father of the fatherless. God can give a place and a name better than of sons and of daughters. And is it a small thing that the righteous are taken away from the evil to come; that they rest from their labours; that they are present with the Lord?
5. The last source of mourning which we noticed was the remembrance of iniquity. Is the wound incurable? Is there no balm in Gilead; is there no physician there? (T. W. Thomson, M. A.)
Affliction the occasion of murmuring
Like a crane, &c.
I. AFFLICTIONS OFTEN LEAD TO RASH AND FOOLISH MURMURINGS. They often–
1. Obscure Gods goodness.
2. Lead us to forget past mercies.
3. Darken our future.
II. AFFLICTIONS LEADING TO RASH AND FOOLISH MURMURINGS EXPOSE US TO GREAT MORAL DANGERS. We may, then–
1. Wrongly interpret Gods providence.
2. Lose the benefit which God intended.
3. Dishonour Him.
4. Bring discredit upon our religious profession.
III. AFFLICTIONS HAVING LED TO RASH AND FOOLISH MURMURINGS, SUCH MURMURINGS SHOULD BE ACKNOWLEDGED. This will–
1. Show our sense of the evil of our conduct.
2. Tend to repair the injury we may have done.
3. Obtain pardon from God. (W. O. Lilley.)
O Lord, I am oppressed; undertake for me
The oppressed soul seeking Divine interposition
If language was ever uttered by man, which all men ought to adopt; if a petition was ever presented by man, which all men ought to present before the mercy-seat, it is this.
I. YOU ALL NEED SOME ONE TO UNDERTAKE FOR YOU. Some one to make your cause his own, and to assist you in performing that work on the performance of which your everlasting happiness depends. You need some one to undertake–
1. To support and comfort under the trials of life, and carry you safely through them.
2. To be your guide through life. You need a guide, a counsellor, who knows not only what is in man, but what every man will prove to be in future life. But if you need such a guide as it respects this world, how much more as it respects the world to come I
3. Still more do you need some one who will undertake to afford you effectual assistance in subduing your spiritual enemies, the enemies which oppose your salvation.
4. Most of all do you need some one who can and will undertake to plead your cause in heaven, and effect a reconciliation between you and Four justly offended God.
II. THERE IS NO ONE ON EARTH OR IN HEAVEN WHO IS BOTH ABLE AND WILLING TO UNDERTAKE FOR YOU, EXCEPT THE LORD JESUS CHRIST. (E. Payson, D. D.)
The Christians grand resource
There is scarcely any feeling more painful than that of desolation. The Scriptures frequently refer to it. Mic 7:1-2.) When this feeling first comes upon us, there is as it were a total prostration of strength. Consider–
I. THE CHRISTIAN UNDER TRIAL. The text is applicable–
1. To the young Christian just entering upon the duties of life.
2. To the young man entering upon his religious course.
3. To the Christian perplexed in the path of duty.
4. To the Christian under conviction of sin.
5. To the Christian in a state of grief for the loss of one near and dear to him.
6. To the Christian on his dying bed.
7. To the Christian as he stands before the Lord at His second advent.
II. THE CHRISTIANS RESOURCE. The world has many resources. The Christian has but one. But that one is of infinitely greater worth than all those possessed by an unconverted and ungodly world. (M. Villiers, M. A.)
The burdened souls relief
I. WHAT IS THE CAUSE OF YOUR OPPRESSION?
1. Is it some burden of sadness that has fallen upon you–some loss, or cross, or disappointment, that has shown you the fleeting uncertainty of all earthly treasures?
2. Is it some persecution of the ungodly?
3. Or do you stand perplexed by the foiling of some well-laid plan; or the unsuccessful issue of your efforts to remove the prejudices and enlighten the ignorance and improve the hearts of men?
4. Or do temptations beset you, almost too strong for flesh and blood to bear?
5. Is it not merely at the deceitfulness of your heart, but at its desperate wickedness that your heart sinks within you?
II. WILL YOU NOT GO ON TO SAY, O LORD, UNDERTAKE FOR ME?
1. How doth God undertake for us? Is it by removing from the sinner all temptation to sin? Is it by taking from the afflicted and mourner the immediate cause of his affliction, and restoring all things according to his shortsighted wish? No, it is by a far different process. He will suggest to his heart good resolutions, and holy impulses; and if he cherish these, the spirit of Jesus will afford him measures of special grace. And as to him that is bowed down with sorrow–it is not Gods way to reverse His sentence, and at once remove the cause. But He gives us such faith in Him, that we believe that the thoughts which He thinketh towards us, are thoughts of peace, and not of evil. And in proportion as faith makes herself heard, the voice of fretting dies away.
2. What ground of confidence we have that God will undertake for us.
(1) Have we not His own most sure promise?
(2) Have we not the experience of all the servants of the most High?
(3) But besides and beyond the Word of God and the experience of the saints–both of which the Israelites shared of old–we have the knowledge of the Incarnation of our Lord Jesus Christ, and of all the fruits and consequences which grow out of that blessed doctrine. (D. A.Beaufort, M. A.)
The yearning for sympathy met in Christ
There is such a vast disproportion between a man and some of his own feelings–between the inner and the outer life of a man–that the wonder is not that we should sometimes feel the burden of existence, but that there should be any man who should not be always saying, I am oppressed.
I. THERE ARE FEW MINDS WHO DO NOT LOOK OUT FOR SYMPATHY. It is an instinct of our nature, that we must lean somewhere. Almost all error, all superstition, all worldliness, resolves at last into the feeling that a man must lean; but he is leaning on a wrong base. It is upon this great principle in the mans breast that the Gospel lays hold and points it to Christ. It sets Him forth as the one great Undertaker for all His peoples wants.
II. WHAT ARE CHRISTS UNDERTAKINGS FOR US?
1. He has undertaken to pay all our debts: they are very great.
2. He has undertaken that we shall never be alone. I will never leave thee nor forsake thee.
3. He has undertaken that you shall never be really overcome. My strength is made perfect in weakness.
4. He has undertaken to place you on the sunny side of everything all life through; for He that followeth Me shall not walk in darkness, but shall have the light of life.
5. He has undertaken that you shall always have a place of refuge. Come unto Me, all ye that labour, &c.
6. He has undertaken that death shall be to you only a name, not a reality. He that believeth on Me shall never die. (J. Vaughan, M. A.)
Undertake for me
Hezekiah here represents his disease as a bailiff that had arrested him and was carrying him to the prison of the grave, and therefore prays that the Lord would bail him or rescue him out of his hands. (J. Gill, D. D.)
God needed in the dying hour
Ten days before the late Dean Burgon died he said, Nothing but the Everlasting Arms can support me now. (F. Harper, M. A.)
The cry of an oppressed spirit
Our individuality is strong in suffering. The ego rises to throw off the chains that bind it.
I. A CRY OF AN OPPRESSED SPIRIT. The human spirit is oppressed with–
1. Sin.
2. Circumstance.
3. Trouble.
4. Mysteries of life.
II. A CRY ADDRESSED TO THE TRUE HELPER.
1. God alone can undertake the cause of the soul.
2. He alone can bring true deliverance.
3. He will deliver those who seek Him.
4. His deliverances are eternal (W. O. Lilley.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Like-a swallow – “Like the swallow”] kesis; so read two MSS., Theodot., and Hieron.
Mine eyes fail] For dallu the Septuagint read calu, . Compare Ps 69:4; Ps 119:82; Ps 119:123; La 2:11; La 4:17, in the Hebrew and in the Septuagint.
O LORD – “O Lord”] For Jehovah, thirty MSS. and eight editions read Adonai.
Undertake for me – “Contend for me”] ashekah, with shin, Jarchi: this sense of the word is established by Ge 26:20: “He called the name of the well esek, because they strove with him:” hithasseku, equivalent to yaribu, at the beginning of the verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Like a crane or a swallow; or, a crane and a swallow; the conjunction and being here, as it is Hab 3:11, and elsewhere, understood, as is manifest from Jer 8:7, where it is expressed with these very words.
So did I chatter; my complaint and cry was like to the noise of a swallow, quick and frequent; and like that of a crane, loud and frightful. And this very comparison is used of mourners, not only in Scripture, but in other authors; concerning which the learned reader may consult my Latin Synopsis.
I did mourn as a dove; whose mournful tone is observed Isa 59:11; Eze 7:16, and elsewhere.
Mine eyes fail with looking upward; whilst I lift up mine eyes and heart to God for relief, but in vain.
I am oppressed by my disease, which like a serjeant hath seized upon me, and is haling me to the prison of the grave.
Undertake for me; stop the execution, and rescue me out of his hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Rather, “Like aswallow, or a crane” (from a root; “to disturb the water,”a bird frequenting the water) [MAURER],(Jer 8:7).
chattertwitter: brokensounds expressive of pain.
dovecalled by theArabs the daughter of mourning, from its plaintive note (Isa59:11).
looking upwardto Godfor relief.
undertake forliterally,”be surety for” me; assure me that I shall be restored (Ps119:122).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Like a crane, or a swallow, so did I chatter,…. Rather, “like a crane and a swallow”, like both; sometimes loud and clamorous, like a crane o, when the pain was very acute and grievous; and sometimes very low, through weakness of body, like the twittering of a swallow; or the moan he made under his affliction was like the mournful voices of these birds at certain times. Some think he refers to his prayers, which were quick and short, and expressed not with articulate words, but in groans and cries; at least were not regular and orderly, but interrupted, and scarce intelligible, like the chattering of the birds mentioned:
I did mourn as a dove; silently and patiently, within himself, for his sins and transgressions; and because of his afflictions, the fruit of them:
mine eyes fail with looking upwards; or, “on high”; or, as the Septuagint and Arabic versions express it, “to the height of heaven”; to the Lord there, whose Shechinah, as the Targum, is in the highest heavens: in his distress he looked up to heaven for help, but none came; he looked and waited till his eyes were weak with looking, and he could look no longer; both his eyes and his heart failed him, and he despaired of relief; and the prayer he put up was as follows:
O Lord, I am oppressed; undertake for me; or, “it oppresseth me p”; that is, the disease; it lay so heavy upon him, it bore him down with the weight of it, he could not stand up under it; it had seized him, and crushed him; it held him fast, and he could not get clear of it; and therefore entreats the Lord to “undertake” for him, to be his surety for good, as in Ps 119:122, he represents his disease as a bailiff that had arrested him, and was carrying him to the prison of the grave; and therefore prays that the Lord would bail him, or rescue him out of his hands, that he might not go down to the gates of the grave. So souls oppressed with the guilt of sin, and having fearful apprehensions of divine justice, should apply to Christ their surety, and take refuge in his undertakings, where only peace and safety are to be enjoyed. So Gussetius renders the words, “I have unrighteousness, be surety for me” q; and takes them to be a confession of Hezekiah, acknowledging himself guilty of unrighteousness, praying and looking to Christ the Son of God, and to his suretyship engagements, who, though not yet come to fulfil them, certainly would.
o So it is said in the Talmud, “Resh-Lakish cried like a crane”, T. Bab. Kiddushin, col. 42. 1. p “Opprimit me, [sub.]infirmitas, vel morbus”, Munster. q “[njustitia est mihi] hoc est, habeo injustitiam, reus suro injustitia, [sponde pro me]”, Ebr. Comment, p. 654.
Fuente: John Gill’s Exposition of the Entire Bible
14. As a crane, or a swallow. Hezekiah cannot satisfy himself in explaining the severity of his anguish. He now says that he was reduced so low that he could not utter an articulate voice, but muttered some confused sound, like persons who are almost at the point of death. Hence it is evident that his distress was excruciating; for the severity of the pain took away his voice, and his voice, he says, stuck in his throat; nothing was heard but indistinct groans.
Such is the import of these metaphors of “the crane and the swallow,” which the Prophet employs. Still it is certain that this indistinct sound of the voice is nevertheless heard by God; though all our senses are oppressed by pain, and our throat is choked by grief, still God beholds our hearts and listens to godly sighs, (85) which will be even more powerful than plain and direct words, provided that the Spirit is present, who produces in us those “groanings that cannot be uttered,” of which Paul speaks. (Rom 8:26.) There is no believer who does not feel that in prayer, when his heart is oppressed by any heavy sorrow, he either stammers or is almost dumb.
My eyes were lifted up on high. These words are translated by some, “My eyes are weakened;” but that would not agree with the phrase, “on high.” (86) On this account we must adopt a simpler meaning, that, although Hezekiah’s eyes were nearly worn out with weakness, so that he almost fainted, yet. he did not cease to lift up his eyes to heaven; and that he never was stupified to such a degree as not to know that he ought to ask assistance from God. Let us therefore learn by the example of Hezekiah to lift up our eyes to heaven, when our hearts are afflicted and troubled; and let us know that God does not demand from us great eloquence.
O Lord, it hath oppressed me; (87) comfort me. He confirms the sentiment already expressed, by immediately directing his discourse to God and imploring his aid. Being oppressed by the violence of disease, he desires that God would be present to assist him. Some render the words, “Be surety for me;” (88) and the verb ערב (gnarab) is often used in this sense; but it is more appropriate to say, “Comfort me,” or “Cheer me.” Or perhaps it will be thought preferable to translate, as some have done, “Cause me to rest.” Undoubtedly he asks comfort from God, that he may not sink under the violence of disease; and we ought to be assured of this, that the greater the weight of afflictions that oppresses us, the more will God be ready to give us assistance.
(85) “ Et exauce les souspirs faits en foy.” “And listens to sighs heaved in faith.”
(86) The sense of “lifting-up” belongs not to דלל (dalal) but to דלה (dalah) Jerome adopted the sense of “weakened,” and brought out the meaning by a supplement, in which he has been followed by almost all modern commentators. “My eyes were weakened (looking) on high.” This rendering has been almost literally adapted in diodati’s Italian version. “ (lang. it) I mici occhi erano scemati (riguardando) ad alto.” Professor Alexander translates thus, “My eyes are weak (with looking) upward, or, on high.)” — Ed.
(87) “ Le mal m’ oppresse.” “Disease oppresses me.”
(88) “Undertake for me; rescue me out of the hand of the angel of death, and answer for me, to deliver me. The word signifies ‘answering,’ or, as we say, ‘suretiship;’ as in that passage, Answer (or, be surety) for thy servant for good. (Psa 119:122.)” — Jarchi. “Or, contend for me, undertake my cause; for thus, according to Jarchi, עשוק (gnashuk) must be translated, if we read it with Sin, (not Schin,) as he appears to have done; and in the Hebrew copy which I have used the point is on the left horn of the letter.” — Breithaupt.
Fuente: Calvin’s Complete Commentary
A CRY FOR HELP
Isa. 38:14. O Lord, I am oppressed; undertake for me.
This prayer ascended from a sick-bed. State Hezekiahs circumstances. From many sick-beds it still ascends.
1. From the sick-bed of the Christian who is distressed by thoughts of what may befall his wife and children after his removal from them.
2. From the sick-bed of the Christian who perceives that the world has been gaining much on his heart. Overtaken in the very strength and flower of his days by a sudden and dangerous illness, he sees that in the midst of the bustle and business of an honest calling he has been gradually drawn off from a life of watchfulness and prayer, and that, while keeping the forms of godliness, he has lost much of its power. Death apparently at hand, his soul starts up alarmed.
3. From the sick-bed of the worldly man, who at length perceives his guilt and danger. His awakened conscience fills him with distress and fear (H. E. I. 13341339), and the approach of death terrifies him (H. E. I. 1567).
Show how graciously God deals with all these suppliants when they sincerely call upon Him.Richard Monks: Sermons, pp. 230249.
A good prayer:
1. For the young man entering upon the duties of life. Surrounded by the snares of the world, exposed to many temptations, and having in himself no strength or wisdom to deal with them aright.
2. For the young man entering upon his Christian course. Experimentally sensible of the deceitfulness of the heart, and conscious that there is one ever watchful, ever willing to encourage him in evil (H. E. I. 1061).
3. For the Christian perplexed in the path of duty.
4. For the Christian on his dying bed (H. E. I. 15701593).H. Montagu Villiers, M.A.; Sermons, pp. 194211.
Hezekiahs prayer reminds us of mans need of a Divine Helper. We need some one who can undertake to be our guide through life; to sustain us under the sorrows of life; to strengthen us against the temptations of life; to effect reconciliation between us and a justly offended God; to succour us in death; to welcome us to heaven, and to assign us our place in it.Horace Monod.
THE SURETYSHIP OF CHRIST
Isa. 38:14. Undertake for me.
I. That man needs a surety. This is evident from several considerations. Man
1. Is an insolvent debtor;
2. a captive;
3. a criminal;
4. helpless and mortal.
II. That a surety has been provided (Heb. 7:22; Heb. 8:6; Heb. 9:15; Heb. 12:24). Christ was constituted a surety; not for God to us, but for us to God. He undertook to do for us, and in us, what we could not do for ourselves. Is man a debtor? Christ has paid the debt. Is man a captive? Christ came to set the captive free. Is man a criminal? Christ has endured the curse (Isa. 53:6; 2Co. 5:21). Is man helpless and mortal? Christ has provided everlasting strength (2Co. 12:9).
III. That there must be a believing application made to that Surety. We must put in claim for share in the suretyship of Christmust say in faith, Lord, undertake for me; be surety for me.
IV. The effects of such application. These are many and most important. In case of Hezekiah several are mentioned. God had sent him an alarming message. He wept and called upon God. His prayer was answered. A sign was given. During his sickness and after his recovery he had great exercises of soul He thought of death (Isa. 38:10); was annoyed because he was about to be cut off from the worship of God (Isa. 38:11), and that by a premature death (Isa. 38:12). But was there not a remedy? Yes. What? A believing application to the Lord as surety. O Lord, I am oppressed; undertake for me. And what was the consequence? The whole tone of his thoughts was changed. He now recognises Gods hand in the dispensation (Isa. 38:15); sees these things to be good for his soul (Isa. 38:16); believes his recovery certainrealises the forgiveness of sinis enabled to praise God (Isa. 38:19); can now resolve to teach his children about Gods truth, and determine with them to bless and magnify God for ever (Isa. 38:19-20). Thus the realisation of God as surety, and a believing application to Him for help, proved the turning-point for good in Hezekiahs experience.
APPLICATION.
1. In the way of warning.
(1.) Not to depend on ourselves for salvation.
(2.) Not to neglect the means of grace.
2. In the way of encouragement.
(1.) Jesus Christ is surety for all who believe in Him.
(2.) All who are oppressed in body or soul may and should, by Gods grace, believe in Jesus as their surety.T. Oliver: The Study and the Pulpit, New Series, 1876, pp. 419421.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(14) Like a crane . . .The three birdsstrictly, the swift, the crane, the doveeach with its special note of lamentation, represent, as it were, the cries of pain and the low suppressed wail of the sufferer. The three appear again together in Jer. 8:7.
Undertake for mei.e., as in Gen. 43:9; Gen. 44:32; Job. 17:3, Be surety for me. The idea is that of Death, who, yet in another sense, is but the minister of Jehovah, as being the creditor pressing for immediate payment. The words involve (as Cheyne points out) something like an appeal to the judge, who is also the accuser, to be bail for the accused.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Like a crane or a swallow, so did I chatter Mournfully twittering. So Furst, decidedly, and Gesenius with wavering views.
I did mourn I sorrowed vocally as a dove does when it has lost its mate. The attempt here is to indicate the sounds made by him in his extreme pain of body and mind.
Mine eyes fail Because weak from constant looking upward for help. In his pain the poor man cried,
I am oppressed Overwhelmed.
Undertake for me Be surety for me. Hezekiah seems not to have surrendered all hope.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 38:14. Like a crane, or a swallow That is, “My pains were sometimes so violent, that they forced me to cry aloud; at other times my strength was so exhausted, that I could only groan inwardly, and bemoan my unhappy condition in sighs.” The reader will find in Bochart. Hieroz. pars ii. 1. 1. c. 10. copious illustration of this verse, and also in Scheuchzer on the place. See Psa 119:122 and Psa 130:1; Psa 130:8 which fully explain the latter phrase.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 916
HELP FOR US IN GOD
Isa 38:14. O Lord, I am oppressed: undertake for me!
THE time of death is an awful season to every child of man: but it may be more or less terrible, according to circumstances. There may, in that hour, be such manifestations of Gods presence vouchsafed to the soul, and such bright prospects of a glorious immortality, as altogether to divest death of its sting, and to render it an object of intense desire. On the other hand, there may be such darkness of mind, or anguish of body, or such urgent considerations of a personal or domestic nature, as may exceedingly embitter the thoughts of approaching dissolution. The account which we have of Hezekiahs feelings on an occasion like this, fills us with deep commiseration. His disorder was so violent, that he expected every day to be his last; and God seemed to him like a lion, likely to break all his bones, and to devour him every instant. Hence he mourned as a dove; and his eyes failed with looking upward: and in utter despair of help, except from God, he poured out the prayer which we have just read, O Lord, I am oppressed: undertake for me! There were in his case some peculiar reasons for deprecating with more than common earnestness the impending stroke: for he was but in the middle age of life; and hoped to proceed with the work of reformation which he had successfully commenced through the whole nation. In the event of his removal too, he had no son to succeed him: and he feared that the people, just beginning to return to the Lord their God, would immediately relapse into all the idolatries, from which he had strenuously exerted himself to reclaim them. To this chiefly we trace the extreme desire which he expressed for the prolongation of his life, and the overwhelming agony with which, in the words before us, he committed his cause to God.
But here we see,
I.
The privilege of Gods people in seasons of deep distress
They are at liberty to commit their every concern to God
[Of whatever kind their trials may be, they may spread them all before the Lord, with a confidence that he will afford them effectual relief. They may even cast all their care on God himself, in an assured hope that he will undertake for them, and take upon himself the entire charge of all their concerns, They may commit to him the directing of their path, the supplying of their wants, the keeping of their souls, not doubting but that, as their Creator, their Governor, and their Redeemer, he will be faithful to his own engagements, and execute for them whatsoever in his unerring wisdom he sees best for them ]
This is their most inestimable privilege
[They are not left to bear their burthens alone: if they were, they would utterly sink under them. We see in the case of Job how difficult it is to support affliction; (for even he at last cursed the day of his birth;) and daily experience shews us how unable any of us are, of ourselves, to bear up under the various trials of life. But we have a God to go unto; a God who says, Cast thy burthen upon the Lord, and he will sustain thee. As for spiritual trouble, we are no more able to endure it than Judas was, who, from a sense of guilt, took refuge in suicide. If help were not laid upon One that is mighty, upon One who says to us, Come unto me all ye that labour and are heavy laden, and I will give you rest; what hope could any one of us enjoy? But with such a Refuge, and such a Friend, we may well be satisfied: for He is both a sun to enlighten us, and a shield to protect us; and he will give both grace and glory; and no good thing, cither in time or in eternity, will he withhold from us, if we humbly and unfeignedly commit our cause to him.]
In Hezekiahs use of this privilege, we see,
II.
The success that shall attend the exercise of it
It is of little importance to inquire how far the application of a fig to Hezekiahs boil was an appropriate remedy for his disorder. Whatever its operation was, it was God alone that rendered it effectual: and the same divine power can give success to any means which shall be used for our good, either in a temporal or spiritual view. The imminence of our danger is no bar to Gods interposition. All that he wants is, the prayer of faith: and that once offered, the deliverance, now difficult soever it may be, shall be vouchsafed.
Only let us commit our cause entirely to God
[We must despair of help from the creature. God permits our trials to increase, in order to produce this very effect upon us. We must have the sentence of death in ourselves, that we may not trust in ourselves, but in God, who raiseth the dead. Whilst there is any mixture of self-dependence in us, God will not interpose: but when, like Peter sinking in the waves, we cry, Save, Lord, or I perish! he will instantly stretch out his almighty hand, and afford us the succour we implore.]
His intervention then shall bear upon it the evident stamp of his Divine agency
[In a multitude of instances in which he undertook for his people of old, his power was as evident as in the passage of the Red Sea, or in the ruin of the walls of Jericho. I say not that his interposition in our behalf shall be as visible to the eye of sense: but to the eye of faith it shall. Wonderful will be the support which he will give to the troubled spirit; insomuch that, whilst all outward circumstances remain the same, it shall have the oil of joy for mourning, and the garment of praise for the spirit of heaviness. Look at the 107th Psalm: it is realized every day. Such are the spiritual distresses of Gods people, and such their deliverances in Answer to their prayers If therefore there be any one that is now oppressed with any grievous affliction, let him go to the Lord Jesus Christ, and spread his wants before him, with confidence that he shall not pray in vain. Let the 143d Psalm be his pattern and his encouragement. David there says, My spirit is overwhelmed within me, and my heart within me is desolate. But I stretch forth my hands unto thee: my soul thirsteth after thee as a thirsty land. Hear me speedily, O Lord: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit: cause me to hear thy loving-kindness in the morning, for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee [Note: Psa 143:4-8.]. Spread your wants before your God in that way; and be assured, that though heaviness may continue for a night, joy shall come to you in the morning. God will not contend with you for ever, lest your spirit should fail before him: but he will be with you in trouble, and be to you a light in your darkness, and give you songs in the night. These things will he do to you, and not forsake you, till he has turned your mourning into dancing, and put off your sackcloth, and girded you with gladness: for never yet failed he any one who trusted in him; nor said to any of the seed of Jacob, Seek ye my face in vain.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 38:14 Like a crane [or] a swallow, so did I chatter: I did mourn as a dove: mine eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me.
Ver. 14. Like a crane or a swallow, so did I chatter. ] Ita pipiebam; peraptae sunt similitudines. Broken petitions coming from a broken heart are of singular avail with God. Psa 51:17 Ah Pater brevissima quidem vex est, sed omnia complectitur, saith Luther – i.e., Ah, Father, is a short prayer, but very complexive and effectual. So is the prayer here recorded.
O Lord, I am oppressed; undertake for me.
a Tu tuam fldem interpone.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Like a crane or a swallow: or, like a twittering swallow.
mourn. See note on Psa 55:17. Compare Eze 7:16.
undertake = be a surety. Compare Job 17:3 (“put me in surety”).
Fuente: Companion Bible Notes, Appendices and Graphics
a crane: Job 30:29, Psa 102:4-7
I did mourn: Isa 59:11, Eze 7:16, Nah 2:7
mine eyes: Psa 69:3, Psa 119:82, Psa 119:123, Psa 123:1-4, Lam 4:17
I am: Psa 119:122, Psa 143:7
undertake for me: or, ease me
Reciprocal: Lev 14:22 – two turtle doves Deu 28:32 – fail 2Ki 20:3 – wept sore Job 31:16 – the eyes Psa 38:6 – mourning Psa 55:2 – I mourn Psa 102:6 – like Jer 20:12 – for Lam 1:20 – Behold Lam 2:11 – eyes Lam 5:17 – our eyes Mat 5:4 – General Joh 17:1 – and lifted
Fuente: The Treasury of Scripture Knowledge
38:14 Like a crane [or] a swallow, so I {m} chattered: I mourned as a dove: my eyes fail [with looking] upward: O LORD, I am oppressed; undertake for me.
(m) I was so oppressed with sorrow, that I was not able to utter my words, but only to groan and sigh.
Fuente: Geneva Bible Notes
His incessant prayers to the Lord reminded Hezekiah of the twittering of birds. He looked to the Lord for help in the oppression of his illness and for security.