Exegetical and Hermeneutical Commentary of Isaiah 38:4
Then came the word of the LORD to Isaiah, saying,
4. In 2Ki 20:4 we read that “afore Isaiah was gone out into the middle court,” this message came to him. So quickly was the king’s prayer answered. A somewhat similar instance of the revocation of one prophetic communication by another is that of Nathan in the matter of the building of the Temple (2Sa 7:3-4 ff.).
Fuente: The Cambridge Bible for Schools and Colleges
Then came the word of the Lord – In the parallel place in 2Ki 20:4, it is said, And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came unto him. That is, the message of God name to Isaiah before he had left Hezekiah; or as soon as he had offered his prayer. This circumstance is omitted by Isaiah on the revision of his narrative which we have before us. But there is no contradiction. In this place it is implied that the message came to him soon, or immediately.
Fuente: Albert Barnes’ Notes on the Bible
Isa 38:4-5
I have heard thy prayer
Was Hezekiahs recovery an unmitigated blessing?
Most of us who have had some experience of life, have seen instances in which a man who has set his heart too fondly upon one object, has gained that object, and with it (to use the language of St. Paul to his shipmates) much harm and loss. He has won the position which he coveted; but perhaps he finds himself saddled with the burden of a crushing responsibility; or perhaps his health–the one condition of enjoyment–breaks up just as he grasps the prize; or perhaps he is snatched away by death, while the meat is yet in his mouth; and those who knew him are unpleasantly reminded of the end of Israels lusting in the wilderness, He gave them their desire, and sent leanness withal into their soul. And thinking men say, when they hear of this result, Strong wishes for earthly blessings are to be avoided. The Book of God, as being the book of Truth, gives an exact echo of human experience in this matter. God acceded to Hezekiahs request, and added fifteen years to his life. But now comes the grave question, Did the fifteen years thus added prove, in the issue, a blessing to Hezekiah personally, or to the nation over which he so worthily presided? The sacred narrative gives an emphatic negative to both branches of the question.
1. Hezekiah, when God had originally proposed to take him to Himself, and had sent Isaiah with the message, Set thine house in order: for thou shalt die, and not live, was at the zenith of his spiritual prosperity. And now Hezekiah was to be gathered to his fathers, full, if not of years, yet of honours, spiritual and temporal. But by his prayers and his tears he succeeded in prolonging his span; and the first result of this, which the history brings before us, points to a spiritual decline in Hezekiah (chap. 39.). The sweet ointment of Hezekiahs graces was flawed and corrupted by the dead fly of vanity. Had Hezekiah died when God proposed to take him, he would have died humble; as it is, he dies after being humbled by God; and all those who read the narrative thoughtfully will surely say, Better far he had died at first.
2. But more than personal interests are at stake in the life of princes; and we are led to inquire what, as far as it is given us to know them, may have been the effects upon the Jewish nation of the addition of fifteen years to Hezekiahs life? The answer is conveyed in these words: Manasseh (Hezekiahs son, who succeeded to the throne) was twelve years old when he began to reign; so that if Hezekiah had died when God intended he should, Manasseh would never have existed. Now who was Manasseh? and what part did he play in Jewish history? Manasseh, by his extraordinary wickedness, surpassing that of all who had gone before him, involved the nation which he governed in ruin. Manassehs crimes cried to heaven for vengeance, and were heard, long after Manasseh s body had mingled with the dust, and long after Manassehs soul had become, through Divine grace, profoundly penitent. For when the author of the Books of Kings traces up the captivity to its originating cause, thus he writes: Surely at the commandment of the Lord came this upon Judah, to remove them out of His sight, for the sine of Manasseh, according to all that he did; and also for the innocent blood that he shed (for he filled Jerusalem with innocent blood), which the Lord would not pardon. Possibly, then, if Manasseh had not existed, the great national de gradation of the Jews by the captivity, and the demolition of the city and temple, would never have taken place. (Dean Goulburn.)
Ministers should have access to the sick
Besides its other important lessons, this history teaches the propriety of admitting the minister of God into the chamber of sickness. His soothing words and the prayer of faith, always secure to the sufferer some blessing, which he could little afford to lose. No intelligent, right-minded medical man will bar the door of the sickroom against the physician of the soul. (J. N. Norton.)
Hezekiah a life prolonged
He had an interview with the Giver of life. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
4. In 2Ki20:4, the quickness of God’s answer to the prayer is marked,”afore Isaiah had gone out into the middle court, the word ofthe LORD came to him”;that is, before he had left Hezekiah, or at least when he had justleft him, and Hezekiah was in the act of praying after having heardGod’s message by Isaiah (compare Isa 65:24;Psa 32:5; Dan 9:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then came the word of the Lord to Isaiah,…. Before he had got out into the middle court, 2Ki 20:4:
saying, as follows:
Fuente: John Gill’s Exposition of the Entire Bible
The prospect is now mercifully changed. “And it came to pass (K. Isaiah was not yet out of the inner city; keri , the forecourt, and) the word of Jehovah came to Isaiah (K. to him) as follows: Go (K. turn again) and say to Hizkiyahu (K. adds, to the prince of my people), Thus saith Jehovah, the God of David thine ancestor, I have heard thy prayer, seen thy tears; behold, I (K. will cure thee, on the third day thou shalt go up to the house of Jehovah) add (K. and I add) to thy days fifteen years. And I will deliver thee ad this city out of the hand of the king of Asshur, and will defend this city (K. for mine own sake and for David my servant’s sake) .” In the place of (the city) the keri and the earlier translators have . The city of David is not called the “inner city” anywhere else; in fact, Zion, with the temple hill, formed the upper city, so that apparently it is the inner space of the city of David that is here referred to, and Isaiah had not yet passed through the middle gate to return to the lower city, where he dwelt. The text of Kings is the more authentic throughout; except that , “the prince of my people,” is an annalistic adorning which is hardly original. in Isaiah is an inf. abs. used in an imperative sense; , on the other hand, which we find in the other text, is imperative. On yosiph , see at Isa 29:14.
Fuente: Keil & Delitzsch Commentary on the Old Testament
4. Then came the word of Jehovah. Isaiah had departed, leaving the sting, as the saying is, in the wound, reckoning as abandoned him on whom he had pronounced sentence in the name of God himself. Yet with what trembling uneasiness he was tormented, and even with what terror he was seized, may be partly learned from the song. What interval of time elapsed between the Prophet’s departure and return we know not, but it is certain that the glad tidings of life were not brought until, after long and severe struggles, he perceived that he was utterly’ ruined; for it was a severe trial of faith that he should be kept plunged in darkness by the hiding of God’s face. We have said that, while the doctrine of consolation was taken away, still the faith of the good king was not extinguished so as not to emit some sparks, because, by the secret influence of the Spirit, “groans that could not be uttered” (Rom 8:26) arose to God out of the gulf of sorrow. Hence also we conclude that, while “in the day of trouble” (Psa 50:15) God heareth believers, yet the favor of God does not all at once shine on them, but is purposely delayed till they are sincerely humbled. And if a king so eminent in piety needed almost to suffer anguish, that he might be more powerfully excited to seek the favor of God, and, being almost wasted by grief, might groan from hell to God; let us not wonder if he sometimes permits us for a time to be agitated by fears and perplexities, and delays longer to bestow consolation in answer to our prayers.
But it may be thought strange that God, having uttered a sentence, should soon afterwards be moved, as it were, by repentance to reverse it; for nothing is more at variance with his nature than a change of purpose. I reply, while death was threatened against Hezekiah, still God had not decreed it, but determined in this manner to put to the test the faith of Hezekiah. We must, therefore, suppose a condition to be implied in that threatening; for otherwise Hezekiah would not have altered, by repentance or prayer, the irreversible decree of God. But the Lord threatened him in the same manner as he threatened Gerar for carrying off Sarah, (Gen 20:3,) and as he threatened the Ninevites. (Jon 1:2.)
Again, it will be objected, that it appears to be inconsistent with the nature of God to threaten what he does not intend to execute, and that it takes away from the authority of the word, and causes the promises and threatenings to have less weight. But what we have already said as to the sentence must likewise be maintained as to the form of the words. God threatened the death of Hezekiah, because he was unwilling that Hezekiah should die; and, indeed, it would have been unnecessary and even useless to predict it, if a remedy had not been provided. Now, as it was the purpose of God to humble his servant by fear and terror, that he might voluntarily condemn himself, and might thus escape punishment through prayer; so by harsh language and an absolute threatening of death, he intended to slay him, that, rising like a dead man out of the grave, he might feel that life had been restored to him. And thus we must suppose an implied condition to have been understood, which Hezekiah, if he did not immediately perceive it, yet afterwards in good time knew to have been added. Nor are we at liberty to infer from it that God used dissimulation by accommodating his discourse to the capacity and attainments of man; for it is no new thing if he “kill before he make alive.” (Deu 32:39; 1Sa 2:6.) In order to prepare Hezekiah by a spiritual resemblance of death, and gradually form him to a new life, he keeps back a part of the discourse.
Fuente: Calvin’s Complete Commentary
4, 5. Go say to Hezekiah Isaiah lives in holy communion with God. A divine conviction seizes him before he has even crossed the outer entrance of the middle court, as is shown 2Ki 20:4, to go back and give a contrary announcement to the king. Hezekiah was duly tested by the announcement that he must die. His grief was not on his own account, but for the peril he foresees to the kingdom. On Isaiah’s return Hezekiah was promised an addition of fifteen years to his life.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 38:4 Then came the word of the LORD to Isaiah, saying,
Ver. 4. See 2Ki 20:4 See Trapp on “ 2Ki 20:4 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 38:4-6
4Then the word of the LORD came to Isaiah, saying, 5Go and say to Hezekiah, ‘Thus says the LORD , the God of your father David, I have heard your prayer, I have seen your tears; behold, I will add fifteen years to your life. 6I will deliver you and this city from the hand of the king of Assyria; and I will defend this city.’
Isa 38:4-6 Inspiration is a difficult concept to describe. The doctrine is crucial for our faith, but how it works is undefined.
1. visions
2. dreams
3. symbolic acts
4. verbal statements
5. editors’ work
6. even a translation (i.e., LXX used by the early church, i.e., Isa 7:14)
I believe the Bible is a unique book. A book of divine revelation. In this verse, as so often in the Prophets, the message is a specific verbal statement from YHWH. The eternal God has revealed Himself to His highest creation, mankind.
Isa 38:5 the God of your father David This statement links back to Isa 37:35 and forward to Isa 55:3. David represented the ideal king and YHWH made special promises to him and his family, 2 Samuel 7; 1Ki 8:24-26. A future ideal Davidic king is mentioned in Isa 9:7; Isa 16:5; Isa 55:3.
Isa 38:6 Not only will God spare Hezekiah’s life, but He will spare Jerusalem’s life also! The phrase I will defend is Holy War terminology. The covenant God acts on behalf of His covenant people!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
came. The only occurrence of this in the case of Isaiah. Compare Gen 15:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Reciprocal: 2Ch 32:24 – gave him a sign
Fuente: The Treasury of Scripture Knowledge
God sent His answer to Hezekiah’s prayer back to him through Isaiah (cf. 2Ki 20:4). The Lord identified Himself as the God of David, his forefather. Perhaps the reference to David helped Hezekiah remember God’s promises to David about the perpetuity of his dynasty (2 Samuel 7). This reminded the king that God would remain faithful and care for His people.
God had noted Hezekiah’s prayer and his tears, and they had touched Him. The Lord graciously promised him 15 more years of life. Long life was a blessing that God had promised the godly under the Old Covenant, so His grace was in harmony with His promises.