Exegetical and Hermeneutical Commentary of Isaiah 38:9
The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:
9. The writing of Hezekiah ] According to some commentators we should read “A Michtam of Hezekiah” (changing a letter in the Hebr.).
The word Michtam occurs in the titles of Psalms 16, 56-60; but is of uncertain derivation and meaning.
Fuente: The Cambridge Bible for Schools and Colleges
9 20. Hezekiah’s thanksgiving for his recovery. This poem, which is not given in the parallel narrative in 2 Kings, must have been inserted here from an independent source. An external mark of the insertion is found in the displacement of Isa 38:21-22 from their proper context. The superscription ( Isa 38:9) resembles several of those in the book of Psalms, and was no doubt found in the document from which the poem was transcribed. The song, therefore, was in all probability traditionally ascribed to Hezekiah, but whether this judgment rests on historical authority, or merely on its inherent suitability to his circumstances, it is impossible to say. The linguistic evidence seems to point to a late date. The poem, like many of the Psalms, is a record of individual experience, but adapted for use in the Temple worship ( Isa 38:20). The experience is that of a man who has been brought face to face with death, who has prayed for life, and has been “heard in that he feared”; but with the reticence which characterises the Psalmists all details of merely personal interest are suppressed with a view to the liturgical use of the poem.
The psalm may be divided into two parts (both indicated in the superscription, Isa 38:9):
i. Isa 38:10-14. A description of the writer’s anguish and despair in the near prospect of death.
ii. Isa 38:15-20. His joy and gratitude when assured of his recovery.
Fuente: The Cambridge Bible for Schools and Colleges
The writing of Hezekiah – This is the title to the following hymn – a record which Hezekiah made to celebrate the goodness of God in restoring him to health. The writing itself is poetry, as is indicated by the parallelism, and by the general structure. It is in many respects quite obscure – an obscurity perhaps arising from the brevity and conciseness which are apparent in the whole piece. It is remarkable that this song or hymn is not found in the parallel passage in the Book of Kings. The reason why it was omitted there, and inserted here, is unknown. It is possible that it was drawn up for Hezekiah by Isaiah, and that it is inserted here as a part of his composition, though adopted by Hezekiah, and declared to be his, that is, as expressing the gratitude of his heart on his recovery from his disease. It was common to compose an ode or hymn of praise on occasion of deliverance from calamity, or any remarkable interposition of God (see the notes at Isa 12:1; Isa 25:1; Isa 26:1). Many of the Psalms of David were composed on such occasions, and were expressive of gratitude to God for deliverance from impending calamity. The hymn or song is composed of two parts. In the first part Isa 38:10-14, Hezekiah describes his feelings and his fears when he was suffering, and especially the apprehension of his mind at the prospect of death; and the second part Isa 38:15-20 expresses praise to God for his goodness.
Fuente: Albert Barnes’ Notes on the Bible
Isa 38:9-20
The writing of Hezekiah, king of Judah
Hezekiahs recovery
1.
He was sick, and then he prayed.
2. He is recovered, and now he gives thanks. (R. Harris, D. D.)
Hezekiahs song
I. THE INSCRIPTION acquaints us–
1. With the author of the song.
2. With the nature of it–a poem written.
3. With the argument of it–a song of thanksgiving for the removal of sickness, and restoring of health.
II. THE DESCRIPTION presents unto us the parts of it.
1. An aggravation of Hezekiahs former misery.
2. An amplification of the present mercy. (R. Harris, D. D.)
Hezekiahs experience
In the first part of this psalm, he describes the views and feelings which occupied his mind when he saw himself apparently on the brink of the grave.
1. Though he had been one of the best kings with which God ever blessed a nation, he viewed his sins as great and numerous, and felt that he was, on account of them, justly exposed to the Divine displeasure.
2. Hence death appeared dreadful to him, and his dread of it was increased by the darkness which, at that time, before Christ had brought life and immortality to light, hung over a future state.
3. Hence, too, he was assailed by fearful apprehensions of Gods anger (Isa 38:13).
4. In consequence of these apprehensions he could neither look nor ask for help from God with confidence, as he had been accustomed to do. My eyes, he exclaims, fail upward; that is, I cannot look upward, cannot look to heaven for relief and consolation, as I formerly could.
5. And when he endeavoured to pray, he found that he offered nothing which deserved the name of prayer; for unbelief and despondency prevailed. Like a crane or a swallow, says he, so did I chatter; that is, my prayers were little better than the complaints of a bird entangled in the snare of the fowler.
6. Finally, he gave up all hope, and cried in bitterness of soul, I shall not see the Lord, even the Lord in the land of the living.
7. But to the righteous there ariseth light in the darkness. There did in this case. And as soon as it began to dawn, faith revived, and he cried, though still with a feeble voice, O Lord, I am oppressed; undertake for me; that is, be my help and deliverer, make my cause Thine own, and do all that for me which Thou seest to be necessary. (E. Payson, D. D.)
The prayer of Hezekiah
It is a strain most natural and pathetic. It is the simple expression of one who has found this life beautiful and desirable, and who would fain be permitted to remain till the limit of human existence has been reached. Its very simplicity, the very honesty with which it depicts the clinging to life and the shrinking from death, has been a stumbling-block to many–has been at complete variance with their preconceived notions as to the frame of mind in which a good man would meet such an hour. He appealed to the life which he had led, to the work which he had done, to the integrity of purpose with which he had done it. He also ventured to recall, as it were, to the Hearer of his prayer, that in his removal there would be one worshipper the less. The grave cannot praise Thee, &c. There would be–such is the daring argument which he employs:–loss to God as well as to himself: if Hezekiah lost all that he had prized and hoped for, God would likewise be deprived of praise and honour which would have been His in days to come. It is a method of expostulation which we who have, through Christ, boldness to enter into the holiest, would hardly venture to employ. Then, on the other hand, the unfeigned alarm with which he contemplates the approaching change–the evident superiority which he assigns to the present life compared with what lies beyond the grave–is not in accordance with the language which would be used by one who cherished the glorious hope which Christ has enkindled. But, with all this admitted–it may even be on this very account–we find in this poem the expression of a human heart like our own, brooding over the great mystery of life and of death, uttering, without reserve, its sorrow and complaint; shrinking, yet trusting; resisting, yet submitting; delighting in life, but finding in God its only portion. The poem is but the record of what any human spirit would feel in being confronted with death, and in seeing death again withdraw. (P. M. Muir.)
The fear of death
What are the main elements of this fear in the writing of Hezekiah? Why is his spirit oppressed and overwhelmed as the great change approaches? Some of the reasons are what we all have experienced; others of them may be only too strange to us.
I. One reason is that HE MUST BID FAREWELL TO THE JOYS OF LIFE. He was deprived of the residue of his years. Life had been to him full of interest and of beauty. In this respect there were even elements of weakness in his character. His love of case and of display showed itself in various ways.
II. Another and a nobler reason for the sadness of Hezekiah, is to be found in the fact that HE WAS ABOUT TO BE CUT OFF FROM THE WORK ON WHICH HIS HEART WAS SET. That is a sorrow which is apt to overcloud a lofty mind. The idolatry which he had sought to crush might again lift up its head. The ritual which he had restored might again be suffered to decay. The bondage from which he had kept his country might lay hold upon it. Because, after his day, the hand of the spoiler might seize the wealth which he had amassed for the good of the nation, he might well desire that his day should be prolonged.
III. He shrank from death as AN ENTRANCE ON AN UNKNOWN SPHERE. It is an exaggeration to say that kings and righteous men of the Old Testament had no conception of a future state. There are sayings which infer that the thought of life was not bounded by the grave, that there was a conviction of union with Him who is eternal. But the sayings are comparatively few: there is no greater difference between the Old Testament and the New than the difference of the way in which they speak of the life hereafter. So dim, so fluctuating, so uncertain are the allusions in the Old Testament, that the revelation of the New may well be called the bringing of life and immortality to light. Even with that revelation, our knowledge of that life is small, the eye of faith is dim; but, without it, the horror of a great darkness may naturally oppress the soul.
IV. The reason which, most of all, produced the regret of Hezekiah in the thought of quitting the visible world is to us the strangest of all. It was that HE SHOULD BE MORE DISTANT FROM GOD. I said, I shall not see the Lord, even the Lord, in the land of the living. This is to us a strange contradiction, an evidence of marvellous ignorance. It was exactly in that world, to the confines of which he was drawing near, that he would find God. This is true, and there is ground for our astonishment. But might not Hezekiah, in his turn, be astonished at us? Does his lamentation convey to us no lesson, no reproach? He was mournful at the prospect of seeing God no more in the land of the living, of seeing Him no more in the glories of the world around, of seeing Him no more in the worship of His temple. Were we honest with ourselves and with one another, might we not confess that our talk of seeing God hereafter is all the more voluble because we have not seen Him here? We too much forget that He is here at all. And one element of terror in our imagination of the hereafter consists too often in the reflection that He is there. (P. M. Muir.)
Hezekiahs return to health
If we may learn something from Hezekiah even in his imperfect, hopeless mode of looking on impending death, much more may we learn from him in his joyous mode of welcoming returning health. That he should be glad is no cause for wonder.
1. There is perhaps no keener sense of enjoyment than that which attends convalescence, when simple pleasures, which may once have palled, are felt again in all their freshness, when strength is actually felt to be reanimating the enfeebled frame. For the man who has been tossing and turning in restlessness and pain, the restoration of peace and ease brings a pleasure before unknown
2. But it was not simply this delight in outward things which inspired Hezekiah. It was that the vision of God would again be granted, that the worship which he loved could again be offered, that the work which had been interrupted might again be taken up, that his recovery was a pledge of
Divine favour, of sin forgiven and forgotten, and must awake the gratitude of his heart, the service of his whole life. Whatever has been our past, whatever is to be our future, the present is ours to use, to improve, to spend in the service of God and of man. (P. M. Muir.)
Hezekiahs sickness and recovery
I. THE AFFLICTION AND DANGER OF HEZEKIAH. This writing records his affliction. From his previous character, you perhaps expect to find that he will welcome the message which announces his release from suffering, or at least receive it with calmness and submission. But there are two principles on which we account for this emotion.
1. From that love of life which is the strongest instinct of our nature.
2. Hezekiah was engaged in a great and important work.
II. THE DELIVERANCE WROUGHT ON HIS BEHALF.
1. He traces his recovery to God.
2. He desires to retain the salutary impressions he had received (Isa 38:15).
3. He acknowledges the beneficial influence of affliction (Isa 38:16).
4. He gratefully commemorates the Divine goodness (Isa 38:17). (H. J. Gamble.)
The wisdom of keeping a record of ones life
It is well, for the purpose of frequent review, to keep a record of the principal events of our lives, and of the thoughts which in trying circumstances have most deeply impressed us. This is the way both to multiply and prolong the advantages of experience. Such a record may be of great use also to our successors, and especially to our children. Of all the periods of life pregnant with materials for such an instructive memorial, that of sickness, for the supports attending it, the thoughts that arise out of it, and the influence to be exercised by them upon the subsequent course of our lives, seems to have a pre-eminent claim to notice. It is to a record of this kind, penned by the pious monarch of Judah, and which was probably- of great service to his son Manasseh, that our text refers; and the consideration of which may serve to remind us of what we should aspire after, and what we should cautiously avoid, in a similar situation. (J. Leifchild, D. D.)
Sickness and recovery
I. THE GENERAL CAUSES AND EFFECTS OF BODILY SICKNESS. Man is much more liable to attacks of this nature than the mere animals. The peculiar organisation of the human being, and the wearing effect of mental excitement upon the corporeal system, may m part account for this. But moral causes must also be taken into consideration. Sin is the great parent of our bodily maladies. Though some conditions of human society are more exposed to disease than others, yet no station in life forms any certain security against the interruption of health. Even piety itself, though a preservative against spiritual ills, and a preventive of many bodily ailments, is far from being a shield against the shafts of disease. We have a vivid picture, in Hezekiahs complaints, of the humiliating state both of body and mind to which sickness reduces us. While much importance should not be attached to what persons in sickness think of themselves, yet we may learn the desirableness of avoiding those dispositions and practices, while in health, which would furnish just and solid occasion for uneasiness in our duller hours. We may invite God to our sick chamber with confidence, when we have not driven Him away from us by impiety and neglect in our more joyous and prosperous seasons.
II. THE ANXIETIES OF A PIOUS MIND UNDER SICKNESS, AND THE GOOD EFFECTS OF PRAYER AND SUPPLICATION. The message of Isaiah to Hezekiah was indeed calculated to produce alarm and despondency as to his recovery. In this situation, his desire of life moved him to make the most earnest and passionate entreaties. The good men of that age felt a strong attachment to life, which was far more excusable in their case than in ours.
III. THE SPIRITUAL AND DIVINE MANIFESTATIONS WITH WHICH DELIVERANCE FROM SICKNESS MAY BE ACCOMPANIED IN THE CASE OF THE PEOPLE OF GOD. The removal of the bodily ill was the least part of his deliverance; it was accompanied and followed with a sweet sense of the removal of guilt from his soul, and with the presence of the gladdening beams of the Divine favour. It is sometimes one end of God, in the case of the affliction of His people, to prepare them for such manifestations, and to prove the power of Divine principles in conferring a sublime superiority to all the impressions of the surrounding scene.
IV. THE INFLUENCE WHICH THE VISITATION OF SICKNESS, THE SUPPORTS UNDER IT, AND DELIVERANCE OUT OF IT, IN THE CASE OF GOOD MEN,
SHOULD HAVE UPON THEIR FUTURE CONDUCT. The beneficial effects of such visitation are too often confined to the hours of its endurance, or extended only to a short period after its termination. This arises from the influence of outward scenes and circumstances upon the mind, and the natural tendency of a change in the one to operate a similar change in the other. It is only to be prevented by a due resistance to such tendency, and a careful effort to preserve, by frequent meditation and review, the just discoveries made by us in our affliction, and the proper feelings then entertained, in reference to the character of human life, and the importance of religion. Probably the great cause of sinful relapses is to be found in a forgetfulness of our mercies. Application–
1. The subject may be useful to such as have not yet been afflicted. We see in the sufferings of others how precarious is the continuance of our comforts, and our vigour and health to enjoy them.
2. Such as have been afflicted in vain, may be furnished with a salutary remonstrance. Affliction is often amongst the last resources employed by infinite wisdom and mercy for our benefit.
3. Such as are labouring under the pressure of disease may, especially if Christians, learn how to turn it, while it lasts, to good account, as well as to gain a benefit from it for the future. There are many consoling and reconciling considerations. It is fraught with a benevolent design on the part of Him who permits or causes it. (J. Leifchild, D. D.)
Face to face with death
1. However death is feared and resisted, it is most by those who are in the midst of their days. The reasons for this are worth looking into.
2. Mans most solemn words are uttered when he stands face to face with death; then, if ever, he forms a right estimate of life, and of preparation for dying.
3. Prayer is a real power. (W. Wheeler.)
Hezekiahs poem
The poem, or psalm, in which Hezekiah describes his experience, may be divided into two parts.
I. HOW DEATH LOOKED (Isa 38:10-15). There is a point in the suns daily climb of the heavens when it seems to stand still, a pause before descending the western slope. Hezekiah felt he had reached just such a meridian of his life. In the tranquillity, or noontide, of his days, he was to enter the gates of the grave. Loss of Gods presence, loss of human companionships and interests–this was what death meant for him. His age, his natural term of life, was to be carried away like a shepherds tent that had been struck–his life rolled up like a piece of cloth cut from the thrums of the weavers loom. The dreary night of his pain, when his very bones seemed broken, and he could only moan and mourn like some lonely, crying bird, how well he remembered it, what a bitter experience it was! His eyes failed with looking upward, but he did look upward; weighed down with pain and weakness, his soul still cried,. Be Thou my surety. He knew not what to say, because God had done it all. Never, through all the respite of years allotted to him, could he forget his bitterness of soul. The memory of it would always chasten him. Some of us have never known what it is to spend hours of pain and weakness, with death apparently near at hand, and, in the absence of this experience, the sick kings account of his dreary night will be hard to understand. But anyone who has been in the shadowed valley will recognise the truthfulness of the picture, and the sincere piety of Hezekiahs looking upward to God.
II. HOW RESTORED LIFE LOOKED (Isa 38:16-20). First of all, he is sensible of the preciousness of his chastisement. He had learned in those dark and terrible hours lessons never learned before. It was in deep experiences of need and of Gods present help given him then, that he had found the true life of his spirit. He had discovered Gods love to his soul, and obtained an assurance of forgiveness which was a joy unspeakable. Blessed is he who, looking up to God in the face of Jesus Christ, can say, Thou hast cast all my sins behind Thy back. Whoever went back of God? Life for him is an opportunity to praise God, to make known His truth, to testify before all the Lords readiness to save. This story is a chapter out of an ancient biography, a story of a soul in close personal dealing with God. It reminds us that He is a very present help in trouble, and that none who turn to Him in trust and hope will ever be refused. (E. W. Shalders, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. The writing of Hezekiah] Here the book of Kings deserts us, the song of Hezekiah not being inserted in it. Another copy of this very obscure passage (obscure not only from the concise poetical style, but because it is probably very incorrect) would have been of great service. The MSS. and ancient Versions, especially the latter, will help us to get through some of the many difficulties which we meet with in it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hezekiah was a good man, and full of the Holy Ghost, and inspired by him to write this, both as a testimony of his own gratitude to God, and for the instruction of after-ages.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9-20. The prayer andthanksgiving song of Hezekiah is only given here, not in the parallelpassages of 2Ki 20:1-11;2Ch 32:24-33. Isa38:9 is the heading or inscription.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The writing of Hezekiah king of Judah,…. The Septuagint and Arabic versions call it a “prayer”: but the Targum, much better,
“a writing of confession;”
in which the king owns his murmurings and complaints under his affliction, and acknowledges the goodness of God in delivering him out of it: this he put into writing, as a memorial of it, for his own benefit, and for the good of posterity; very probably he carried this with him to the temple, whither he went on the third day of his illness, and hung it up in some proper place, that it might be read by all, and be sung by the priests and the Levites; and the Prophet Isaiah has thought fit to give it a place among his prophecies, that it might be transmitted to future ages:
when he had been sick, and was recovered of his sickness; or, “on his being sick e”; on his sickness and recovery, which were the subject matter of his writing, as the following show; though it is true also of the time of writing it, which was after he had been ill, and was well again.
e “in aegrotando ipsum”, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
As a documentary proof of this third account, a psalm of Hezekiah is added in the text of Isaiah, in which he celebrates his miraculous rescue from the brink of death. The author of the book of Kings has omitted it; but the genuineness is undoubted. The heading runs thus in Isa 38:9: “Writing of Hizkiyahu king of Judah, when he was sick, and recovered from his sickness.” The song which follows might be headed Mikhtam , since it has the characteristics of this description of psalm (see at Psa 16:1). We cannot infer from bachalotho (when he was sick) that it was composed by Hezekiah during his illness (see at Psa 51:1); vayyechi (and he recovered) stamps it as a song of thanksgiving, composed by him after his recovery. In common with the two Ezrahitish psalms, Ps 88 and 89, it has not only a considerable number of echoes of the book of Job, but also a lofty sweep, which is rather forced than lyrically direct, and appears to aim at copying the best models.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Hezekiah’s Thanksgiving. | B. C. 710. |
9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: 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. 11 I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world. 12 Mine age is departed, and is removed from me as a shepherd’s tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. 13 I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me. 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. 15 What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. 16 O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. 17 Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. 18 For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. 19 The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. 20 The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD. 21 For Isaiah had said, Let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover. 22 Hezekiah also had said, What is the sign that I shall go up to the house of the LORD?
We have here Hezekiah’s thanksgiving-song, which he penned, by divine direction, after his recovery. He might have taken some of the psalms of his father David, and made use of them for his purpose; he might have found many very pertinent ones. He appointed the Levites to praise the Lord with the words of David, 2 Chron. xxix. 30. But the occasion here was extraordinary, and, his heart being full of devout affections, he would not confine himself to the compositions he had, though of divine inspiration, but would offer up his affections in his own words, which is most natural and genuine. He put this thanksgiving in writing, that he might review it himself afterwards, for the reviving of the good impressions made upon him by the providence, and that it might be recommended to others also for their use upon the like occasion. Note, There are writings which it is proper for us to draw up after we have been sick and have recovered. It is good to write a memorial of the affliction, and of the frame of our hearts under it,–to keep a record of the thoughts we had of things when we were sick, the affections that were then working in us,–to write a memorial of the mercies of a sick bed, and of our release from it, that they may never be forgotten,–to write a thanksgiving to God, write a sure covenant with him, and seal it,–to give it under our hands that we will never return again to folly. It is an excellent writing which Hezekiah here left, upon his recovery; and yet we find (2 Chron. xxxii. 25) that he rendered not again according to the benefit done to him. The impressions, one would think, should never have worn off, and yet, it seems, they did. Thanksgiving is good, but thanksliving is better. Now in this writing he preserves upon record,
I. The deplorable condition he was in when his disease prevailed, and his despair of recovery, v. 10-13.
1. He tells us what his thoughts were of himself when he was at the worst; and these he keeps in remembrance, (1.) As blaming himself for his despondency, and that he gave up himself for gone; whereas while there is life there is hope, and room for our prayer and God’s mercy. Though it is good to consider sickness as a summons to the grave, so as thereby to be quickened in our preparations for another world, yet we ought not to make the worse of our case, nor to think that every sick man must needs be a dead man presently. He that brings low can raise up. Or, (2.) As reminding himself of the apprehensions he had of death approaching, that he might always know and consider his own frailty and mortality, and that, though he had a reprieve for fifteen years, it was but a reprieve, and the fatal stroke he had now such a dread of would certainly come at last. Or, (3.) As magnifying the power of God in restoring him when his case was desperate, and his goodness in being so much better to him than his own fears. Thus David sometimes, when he was delivered out of trouble, reflected upon the black and melancholy conclusions he had made upon his own case when he was in trouble, and what he had then said in his haste, as Psa 31:22; Psa 77:7-9.
2. Let us see what Hezekiah’s thoughts of himself were.
(1.) He reckoned that the number of his months was cut off in the midst. He was now about thirty-nine or forty years of age, and when he had a fair prospect of many years and happy ones, very happy, very many, before him. This distemper that suddenly seized him he concluded would be the cutting off of his days, that he should now be deprived of the residue of his years, which in a course of nature he might have lived (not which he could command as a debt due to him, but which he had reason to expect, considering the strength of his constitution), and with them he should be deprived not only of the comforts of life, but of all the opportunities he had of serving God and his generation. To the same purport (v. 12), “My age has departed and gone, and is removed from me as a shepherd’s tent, out of which I am forcibly dislodged by the pulling of it down in an instant.” Our present residence is but like that of a shepherd in his tent, a poor, mean, and cold lodging, where we are upon duty, and with a trust committed to our charge, as the shepherd has, of which we must give an account, and which will easily be taken down by the drawing of one pin or two. But observe, It is not the final period of our age, but only the removal of it to another world, where the tents of Kedar that are taken down, coarse, black, and weather-beaten, shall be set up again in the New Jerusalem, comely as the curtains of Solomon. He adds another similitude: I have cut off, like a weaver, my life. Not that he did by any act of his own cut off the thread of his life; but, being told that he must needs die, he was forced to cut off all his designs and projects, his purposes were broken off, even the thoughts of his heart, as Job’s were, ch. xvii. 11. Our days are compared to the weaver’s shuttle (Job vii. 6), passing and repassing very swiftly, every throw leaving a thread behind it; and, when they are finished, the thread is cut off, and the piece taken out of the loom, and shown to our Master, to be judged of whether it be well woven or no, that we may receive according to the things done in the body. But as the weaver, when he has cut off his thread, has done his work, and the toil is over, so a good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. “But did I say, I have cut off my life? No, my times are not in my own hand; they are in God’s hand, and it is he that will cut me off from the thrum (so the margin reads it); he has appointed what shall be the length of the piece, and, when it comes to that length, he will cut it off.”
(2.) He reckoned that he should go to the gates of the grave–to the grave, the gates of which are always open; for it is still crying, Give, give. The grave is here put not only for the sepulchre of his fathers, in which his body would be deposited with a great deal of pomp and magnificence (for he was buried in the chief of the sepulchres of the kings, and all Judah did him honour at his death, 2 Chron. xxxii. 33), which yet he himself took no care of, nor gave any order about, when he was sick; but for the state of the dead, that is, the sheol, the hades, the invisible world, to which he saw his soul going.
(3.) He reckoned that he was deprived of all the opportunities he might have had of worshipping God and doing good in the world (v. 1): “I said,” [1.] “I shall not see the Lord, as he manifests himself in his temple, in his oracles and ordinances, even the Lord here in the land of the living.” He hopes to see him 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, Ps. lxiii. 2. He shall no more see (that is, serve) the Lord in the land of the living, the land of conflict between his kingdom and the kingdom of Satan, this seat of war. He dwells much upon this: I shall no more see the Lord, even the Lord; for a good man wishes not to live for any other end than that he may serve God and have communion with him. [2.] “I shall see man no more.” He shall see his subjects no more, whom he may protect and administer justice to, shall see no more objects of charity, whom he may relieve, shall see his friends no more, who were often sharpened by his countenance, as iron is by iron. Death puts an end to conversation, and removes our acquaintance into darkness, Ps. lxxxviii. 18.
(4.) He reckoned that the agonies of death would be very sharp and severe: “He will cut me off with pining sickness, which will waste me, and wear me off, quickly.” The distemper increased so fast, without intermission or remission, either day or night, morning or evening, that he concluded it would soon come to a crisis and make an end of him–that God, whose servants all diseases are, would by them, as a lion, break all his bones with grinding pain, v. 13. He thought that next morning was the utmost he could expect to live in such pain and misery; when he had outlived the first day’s illness the second day he repeated his fears, and concluded that this must needs be his last night: from day even to night wilt thou make an end of me. When we are sick we are very apt to be thus calculating our time, and, after all, we are still at uncertainty. It should be more our care how we shall get safely to another world than how long we are likely to live in this world.
II. The complaints he made in this condition (v. 14): “Like a crane, or swallow, so did I chatter; I made a noise as those birds do when they are frightened.” See what a change sickness makes in a little time; he that, but the other day, spoke with so much freedom and majesty, nor, through the extremity of pain or deficiency of spirits, chatters like a crane or a swallow. Some think he refers to his praying in his affliction; it was so broken and interrupted with groanings which could not be uttered that it was more like the chattering of a crane or a swallow than what it used to be. Such mean thoughts had he of his own prayers, which yet were acceptable to God, and successful. He mourned like a dove, sadly, but silently and patiently. He had found God so ready to answer his prayers at other times that he could not but look upwards, in expectation of some relief now, but in vain: his eyes failed, and he saw no hopeful symptom, nor felt any abatement of his distemper; and therefore he prays, “I am oppressed, quite overpowered and ready to sink; Lord, undertake for me; bail me out of the hands of the serjeant that has arrested me; be surety for thy servant for good, Ps. cxix. 122. Come between me and the gates of the grave, to which I am ready to be hurried.” When we recover from sickness, the divine pity does, as it were, beg a day for us, and undertakes we shall be forthcoming another time and answer the debt in full. And, when we receive the sentence of death within ourselves, we are undone if the divine grace do not undertake for us to carry us through the valley of the shadow of death, and to preserve us blameless to the heavenly kingdom on the other side of it–if Christ do not undertake for us, to bring us off in judgment, and present us to his Father, and to do all that for us which we need, and cannot do for ourselves. I am oppressed, ease me (so some read it); for, when we are agitated by a sense of guilt and the fear of wrath, nothing will make us easy but Christ’s undertaking for us.
III. The grateful acknowledgment he makes of God’s goodness to him in his recovery. He begins this part of the writing as one at a stand how to express himself (v. 15): “What shall I say? Why should I say so much by way of complaint when this is enough to silence all my complaints–He has spoken unto me; he has sent his prophet to tell me that I shall recover and live fifteen years yet; and he himself has done it: it is as sure to be done as if it were done already. What God has spoken he will himself do, for no word of his shall fall to the ground.” God having spoken it, he is sure of it (v. 16): “Thou wilt restore me, and make me to live; not only restore me from this illness, but make me to live through the years assigned me.” And, having this hope,
1. He promises himself always to retain the impressions of his affliction (v. 15): “I will go softly all my years in the bitterness of my soul, as one in sorrow for my sinful distrusts and murmurings under my affliction, as one in care to make suitable returns for God’s favour to me and to make it appear that I have got good by the providences I have been under. I will go softly, gravely and considerately, and with thought and deliberation, not as many, who, when they have recovered, live as carelessly and as much at large as ever.” Or, “I will go pleasantly” (so some understand it); “when God has delivered me I will walk cheerfully with him in all holy conversation, as having tasted that he is gracious.” Or, “I will go softly, even after the bitterness of my soul” (so it may be read); “when the trouble is over I will endeavour to retain the impression of it, and to have the same thoughts of things that I had then.”
2. He will encourage himself and others with the experiences he had had of the goodness of God (v. 16): “By these things which thou hast done for me they live, the kingdom lives” (for the life of such a king was the life of the kingdom); “all that hear of it shall live and be comforted; by the same power and goodness that have restored me all men have their souls held in life, and they ought to acknowledge it. In all these things is the life of my spirit, my spiritual life, that is supported and maintained by what God has done for the preservation of my natural life.” The more we taste of the loving-kindness of God in every providence the more will our hearts be enlarged to love him and live to him, and that will be the life of our spirit. Thus our souls live, and they shall praise him.
3. He magnifies the mercy of his recovery, on several accounts.
(1.) That he was raised up from great extremity (v. 17): Behold, for peace I had great bitterness. When, upon the defeat of Sennacherib, he expected nothing but an uninterrupted peace to himself and his government, he was suddenly seized with sickness, which embittered all his comforts to him, and went to such a height that it seemed to be the bitterness of death itself–bitterness, bitterness, nothing but gall and wormwood. This was his condition when God sent him seasonable relief.
(2.) That it came from the love of God, from love to his soul. Some are spared and reprieved in wrath, that they may be reserved for some greater judgment when they have filled up the measure of their iniquities; but temporal mercies are sweet indeed to us when we can taste the love of God in them. He delivered me because he delighted in me (Ps. xviii. 19); and the word here signifies a very affectionate love: Thou hast loved my soul from the pit of corruption; so it runs in the original. God’s love is sufficient to bring a soul from the pit of corruption. This is applicable to our redemption by Christ; it was in love to our souls, our poor perishing souls, that he delivered them from the bottomless pit, snatched them as brands out of everlasting burnings. In his love and in his pity he redeemed us. And the preservation of our bodies, as well as the provision made for them, is doubly comfortable when it is in love to our souls–when God repairs the house because he has a kindness for the inhabitant.
(3.) That it was the effect of the pardon of sin: “For thou hast cast all my sins behind thy back, and thereby hast delivered my soul from the pit of corruption, in love to it.” Note, [1.] When God pardons sin he casts it behind his back, as not designing to look upon it with an eye of justice and jealousy. He remembers it no more, to visit for it. The pardon does not make the sin not to have been, or not to have been sin, but not to be punished as it deserves. When we cast our sins behind our back, and take no care to repent of them, God sets them before his face, and is ready to reckon for them; but when we set them before our face in true repentance, as David did when his sin was ever before him, God casts them behind his back. [2.] When God pardons sins he pardons all, casts them all behind his back, though they have been as scarlet and crimson. [3.] The pardoning of the sin is the delivering of the soul from the pit of corruption. [4.] It is pleasant indeed to think of our recoveries from sickness when we see them flowing from the remission of sin; then the cause is removed, and then it is in love to the soul.
(4.) That it was the lengthening out of his opportunity to glorify God in this world, which he made the business, and pleasure, and end of life. [1.] If this sickness had been his death, it would have put a period to that course of service for the glory of God and the good of the church which he was now pursuing, v. 18. Heaven indeed praises God, and the souls of the faithful, when at death they remove thither, do that work of heaven as the angels, and with the angels, there; but what is this world the better for that? What does that contribute to the support and advancement of God’s kingdom among men in this state of struggle? The grave cannot praise God, nor the dead bodies that lie there. Death cannot celebrate him, cannot proclaim his perfections and favours, to invite others into his service. Those who go down to the pit, being no longer in a state of probation, nor living by faith in his promises, cannot give him honour by hoping for his truth. Those that lie rotting in the grave, as they are not capable of receiving any further mercy from God, so neither are they capable of offering any more praises to him, till they shall be raised at the last day, and then they shall both receive and give glory. [2.] Having recovered from it, he resolves not only to proceed, but to abound, in praising and serving God (v. 19): The living, the living, he shall praise thee. They may do it; they have an opportunity of praising God, and that is the main thing that makes life valuable and desirable to a good man. Hezekiah was therefore glad to live, not that he might continue to enjoy his royal dignity and the honour and pleasure of his late successes, but that he might continue to praise God. The living must praise God; they live in vain if they do not. Those that have been dying and yet are living, whose life is from the dead, are in a special manner obliged to praise God, as being most sensibly affected with his goodness. Hezekiah, for his part, having recovered from this sickness, will make it his business to praise God: “I do it this day; let others do it in like manner.” Those that give good exhortations should set good examples, and do themselves what they expect from others. “For my part,” says Hezekiah, “the Lord was ready to save me; he not only did save me, but he was ready to do it just then when I was in the greatest extremity; his help came in seasonably; he showed himself willing and forward to save me. The Lord was to save me, was at hand to do it, saved me a the first word; and therefore,” First, “I will publish and proclaim his praises. I and my family, I and my friends, I and my people, will have a concert of praise to his glory: We will sing my songs to the stringed instruments, that others may attend to them, and be affected with them, when they are in the most devout and serious frame in the house of the Lord.” It is for the honour of God, and the edification of his church, that special mercies should be acknowledged in public praises, especially mercies to public persons, Psa 116:18; Psa 116:19. Secondly, “I will proceed and persevere in his praises.” We should do so all the days of our life, because every day of our life is itself a fresh mercy and brings many fresh mercies along with it; and, as renewed mercies call for renewed praises, so former eminent mercies call for repeated praises. It is by the mercy of God that we live, and therefore, as long as we live, we must continue to praise him, while we have breath, nay, while we have being. Thirdly, “I will propagate and perpetuate his praises.” We should not only praise him all the days of our life, but the father to the children should make known his truth, that the ages to come may give God the glory of his truth by trusting to it. It is the duty of parents to possess their children with a confidence in the truth of God, which will go far towards keeping them close to the ways of God. Hezekiah, doubtless, did this himself, and yet Manasseh his son walked not in his steps. Parents may give their children many good things, good instructions, good examples, good books, but they cannot give them grace.
IV. In the Isa 38:21; Isa 38:22 of this chapter we have two passages relating to this story which were omitted in the narrative of it here, but which we had 2 Kings xx., and therefore shall here only observe two lessons from them:– 1. That God’s promises are intended not to supersede, but to quicken and encourage, the use of means. Hezekiah is sure to recover, and yet he must take a lump of figs and lay it on the boil, v. 21. We do not trust God, but tempt him, if, when we pray to him for help, we do not second our prayers with our endeavours. We must not put physicians, or physic, in the place of God, but make use of them in subordination to God and to his providence; help thyself and God will help thee. 2. That the chief end we should aim at, in desiring life and health, is that we may glorify God, and do good, and improve ourselves in knowledge, and grace, and meetness for heaven. Hezekiah, when he meant, What is the sign that I shall recover? asked, What is the sign that I shall go up to the house of the Lord, there to honour God, to keep up acquaintance and communion with him, and to encourage others to serve him? v. 22. It is taken for granted that if God would restore him to health he would immediately go up to the temple with his thank-offerings. There Christ found the impotent man whom he had healed, John v. 14. The exercises of religion are so much the business and delight of a good man that to be restrained from them is the greatest grievance of his afflictions, and to be restored to them is the greatest comfort of his deliverances. Let my soul live, and it shall praise thee.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 9-22: HEZEKIAH’S PSALM OF THANKSGIVING
1. Consider, first, Hezekiah’s fear and complaint, (vs. 10-14).
a. It is obvious that he is heart-broken at the prospect of his life being cut off when only half fulfilled, (vs. 10; comp. Psa 102:24).
b. His concept of death and the grave is one of dreadful hopelessness – a passing into darkness, where the face of God will be left behind as surely as that of men, (vs. 11; comp. Psa 27:13; contrast Php_1:20-23).
1) He likens it to being snatched up and taken into exile (like a shepherd’s tent), which involved the most extreme despair for the Jew; it implied absence from God, salvation and worship, (vs. 12a; comp. 2Co 5:1; 2Co 5:4; 2Pe 1:13-14).
2) Again, he sees his life being rolled up, as threads, and cut loose from the loom before the cloth is finished – leaving life’s yearnings, hopes and expectations unfulfilled, (vs. 12b; Job 7:6; contr. Job 6:8-9).
c. In his extremity, Hezekiah pictures himself as a twittering swallow, or a moaning dove, before God (the lion) who is about to crush all his bones, (vs. 13; Psa 51:8).
d. Hopeless and helpless, he finally casts himself upon God, saying: “Be thou my surety!” (vs. 14b; comp. Job 17:3; Psa 119:22).
2. Then follows Hezekiah’s expression of gratitude for divine mercy, (vs. 15-20).
a. Having asked God to be his Surety, he is almost startled into speechlessness: the Lord both speaks to him and accepts his burden, (vs. 15; Psa 39:9; Num 23:19; Heb 10:23) – something that will cause him to go softly, in the years to come, as he remembers the bitterness of his own soul, (comp. Psa 42:4; 1Ki 21:27; Job 7:11; Job 10:1).
b. Hezekiah recognizes the experience as having been for his
own good – bringing him into the very newness of life, with a new sense of forgiveness and peace, a new dignity, and a consciousness of God’s nearness, (vs. 16-17; Psa 119:71; Psa 119:75; Psa 30:3; Psa 86:13; Isa 43:25; Mic 7:18-19).
c. It is the living who can praise and rejoice the Lord, hope in His faithfullness, and bear witness thereof to their offspring, (vs. 18-19; Psa 118:17-18; Psa 119:175; Psa 6:5; Psa 88:10-12; Psa 115:17-18; Deu 6:7; Deu 11:19; Psa 78:5-7).
d. Since the Lord has been ready to deliver him, Hezekiah purposes to sing his songs in the house of the Lord all the days of his life, (vs. 20; Psa 86:5; Psa 33:1-4; Psa 104:33; Psa 116:1-2; Psa 116:17-19).
Because he had no son to sit on the throne of Judah, king Hezekiah has pleaded with God to spare his life – unable to trust Him to solve the problem of succession according to His own wisdom and power. With what presumptuous pride and short-sightedness of vision do men so often attempt to set aside the wisdom of God’s perfect plan!
After God added 15 years to the kings life, sons were born to him. Manasseh, his disgraceful successor, (the king that should never have been born) reigned in Judah for 55 dreadful years. He reversed all the good reforms that his father had undertaken. Furthermore, he re-established the worship of idols, caused his own sons to pass through the fires of Molech, defied the prophets of God and dealt ruthlessly with any who .dared oppose his policies. It is quite probable that the beloved Isaiah, his father’s best friend, fell victim to this insanity!
Fuente: Garner-Howes Baptist Commentary
9. The writing of Hezekiah. Though sacred history gives no account of this writing, yet it deserves to be recorded, and is highly worthy of observation; for we see that Hezekiah was unwilling to pass in silence, or to bury in forgetfulness, so remarkable a blessing which he had received from God. By his example he shews what all believers ought to do, when God miraculously and in an unusual manner exerts his power on their behalf. They ought to make known their gratitude, not only to their contemporaries, but also to posterity; as we see that Hezekiah did by this song, which may be regarded as a public record. We see that David composed many psalms on this subject, when he had been delivered from very great dangers, so that he took care to celebrate till the end of the world what was worthy of being remembered by all ages. (Psa 18:2.) Especially, the more eminent any man is, and the higher the station which he occupies, the more is he bound to consider himself as placed by God on a theater, and enjoined to perform this duty. (80) Yet all men, whether they be of ordinary rank or nobles and great men, ought to beware of ambition, lest, while they profess to imitate Hezekiah and David, they magnify their own name more than the name of God. (81)
(80) “ Doit considerer et savoir que ce que fait ici Ezechias, luy est enjoint en cas semblable.” “Ought to consider and know that what Hezekiah does here is enjoined on him in a similar case.”
(81) “The conjecture of Grotius, that Isaiah dictated the psalm, or put it into Hezekiah’s mouth, is perfectly gratuitous. That Hezekiah should compose a psalm is not more strange than that he should make a collection of proverbs. (Pro 25:1.) It would have been far more strange if one so much like David, in character and spirit, had not followed his example in the practice of devotional composition.” — Alexander.
Fuente: Calvin’s Complete Commentary
2. PRAISE
TEXT: Isa. 38:9-20
9
The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness.
10
I said, In the noontide of my days I shall go into the gates of Sheol: I am deprived of the residue of my years.
11
I said, I shall not see Jehovah, even Jehovah in the land of the living: I shall behold man no more with the inhabitants of the world.
12
My dwelling is removed, and is carried away from me as a shepherds tent: I have rolled up, like a weaver, my life; he will cut me off from the loom: From day even to night wilt thou make an end of me.
13
I quieted myself until morning; as a lion, so he breaketh all my bones: From day even to night wilt thou make an end of me.
14
Like a swallow or a crane, so did I chatter; I did moan as a dove; mine eyes fail with looking upward: O Lord, I am oppressed, be thou my surety.
15
What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years because of the bitterness of my soul.
16
O Lord, by these things men live; And wholly therein is the life of my spirit: Wherefore recover thou me, and make me to live.
17
Behold, it was for my peace that I had great bitterness: But thou hast in love to my soul delivered it from the pit of corruption; For thou hast cast all my sins behind thy back.
18
For Sheol cannot praise thee, death cannot celebrate thee: They that go down into the pit cannot hope for thy truth.
19
The living, the living, he shall praise thee, as I do this day: The father to the children shall make known thy truth.
20
Jehovah is ready to save me: Therefore we will sing my songs with stringed instruments All the days of our life in the house of Jehovah.
QUERIES
a.
Why did Hezekiah feel the need to write?
b.
Was Hezekiah bitter toward the Lord?
c.
Why could there be no hope for Gods truth in Sheol?
PARAPHRASE
When Hezekiah had recovered from his deathly illness, he wrote this psalm expressing his thanksgiving to God for his recovery. This is what my thoughts were: Just as my life has reached its zenith, suddenly I must depart this life and enter into the place of disembodied soulsthe unknown and unknowing realm of the dead: I have been consigned to this nether-world for the rest of my existence. I was saying, I will never be able to be in the Lords presence again in this living existence and I will never again enjoy the fellowship of living people. My life is to suddenly disappear from this place like a Bedouins tent when it is moved from its place; my life is terminated like a rug being woven is suddenly rolled up and cut loose from the loom; as swiftly as the day passes into night, so swiftly is my life to end. After the first shock of my illness I composed myself. But my composure was shattered, like bones are shattered when broken by a lion, by the message of Isaiah that I would die from my illness. How swiftly the Lord brings my life to an end! Delirious with grief, I chattered like a swallow and mourned like a dove; I looked with weary eyes, despairing of help, and cried, O Lord, I am crushed down under this heavy grief, help me!
I am so astounded at my miraculous recovery I do not know what to say! Surely the Lord Himself has done this. I shall live submissively the rest of my days as a result of the distressing experiences I have just come through. O Lord, it is through these disciplinary experiences men livethey are the well-springs of spiritual life. O Lord, give me full recovery and restore me to life again. At first, only grief for my shortened life possessed me. But I learned a great deal about Thy love, O Lord, and that Thou art in control of my dying and my living. From this great experience I know also, Lord, that thou has pardoned my sins. I am so glad I am alive to praise Thee, O Lord, for when men die and their spirits leave their bodies and go to the place of disembodied spirits, they cannot praise Thee; disembodied spirits cannot join in the joy and celebration of the feasts consecrated to Theethey cannot know hope in Thy truth. The man still living, yes, only the living, like I am, shall praise Thee. Life is for the experience of the father teaching his son the word of Godthere is no joy like that for the dead. I have learned from this experience that I need Thy help always and Thou art ready to give it always. On account of Thy helpfulness, O Lord, my compatriots will join me and we will sing my songs of praise all the rest of our lives, to the accompaniment of stringed instruments in Thy Temple.
COMMENTS
Isa. 38:9-14 TURMOIL: The first five verses of Hezekiahs psalm record his grief and distress (bitterness) when first he was told by Isaiah he would die from his illness. The last six verses of the psalm express the kings gratitude for his miraculous healing. The psalm is interesting for its frankness and its pathos. Hezekiah has suffered the most extreme experience a man can sufferhe has faced death in the very prime of his life. It is totally unexpected in the life of a man 39 years of age. Then, almost as completely unexpected, he receives a reprieve from death. This experience reaches into the deepest recesses of a mans soul. Out of this experience Hezekiah wishes to permanently record his testimony of praise.
What distressed Hezekiah most was it appeared he would die at the zenith of his life. His great religious reform was just getting under way. There were political problems and foreign policies that needed his attention. There were great public works around the city of Jerusalem to be accomplished. But most important, he had no son, no heir to the throne of David. If, in the noontide of his days, he should go to Sheol he would suffer the frustration of leaving all this unfulfilled. Sheol, though a few times used to designate the place of punishment after this life, is most often used in the Old Testament to designate simply the place of disembodied spirits of the dead. The KJV rendering Hell is not a good translation. Sheol corresponds better to the New Testament word Hades.
The Hebrew word phukadetiy (deprived) might better be translated appointed, ordered, consigned, and is so translated in the Paraphrase of this section. The idea is that Jehovah has ordered an end to Hezekiahs life on earth.
Hezekiahs concept of Sheol raises the problem as to the Old Testament believers view of life after death. It is clear that O.T. saints had a very dim and shadowy concept of life after death. Part of the confusion of thought concerning Sheol arises from the invisibility of the soul. The O.T. teaches immortality, but not with the clarity of the N.T., chiefly because Gods revelation in Scripture is progressive and gradually increases in clearness. It was not until the appearing of our Savior Christ Jesus, who abolished death that life and immortality was brought to light through the gospel (2Ti. 1:10). But there is definitely a doctrine of a future life taught in the Old Testament (see Special Study, The Future Life, by R. C. Foster, p. 287).
It is a mark of the godliness of Hezekiah that one of his main concerns in having to depart this life was his concern that he would apparently not be able to do two of the things most dear to himworship the Lord and join in companionship with his friends. These, of all our human experiences, enrich this life the most.
In Isa. 38:12, the grieving king uses figures of speech to describe his feelings which would be graphically arresting to the Palestinian herdsmen and weavers. The desolation and unfulfillment he feels is likened to the desolation of a spot where the tent of a shepherd had once been staked and made home, but has been pulled up and moved away. Abruptly, there is nothing left! The second figure is his life likened to a piece of cloth or carpet finished on the loom and clipped off without anything to follow. From day even to night . . . emphasizes the abruptness of Hezekiahs death. It probably is a proverbial form meaning that in the morning a man wakes up not expecting any great crisis and by evening catastrophe has fallen upon him. It could have reference to how swiftly day passes into night; just as swiftly was the kings life to be over! The phrase is used again in Isa. 38:13 showing the intense feeling of the king about the shortness of his life. Evidently, after the first shock of Isaiahs announcement of his imminent death, Hezekiah composed himself temporarily; then the depression came upon him again tearing him to pieces psychologically, like a lion tears a carcass apart. The Hebrew word shiuiythiy is a form of the word meaning equal or even and is translated in Isa. 38:13 quieted. Hezekiah apparently struggled long and hard in his soul until he got himself back on even keel. Then he was in some way reminded of his impending death and he began to come apart all over again. He began talking and chattering, like a bird, to himself or anyone else who would listen. Occasionally a long, low moan would interrupt the chattering. He has worn himself out crying unto the Lord and is so weak he can hardly lift his eyes in prayer once more. Yet, the Lord is his only hope. He is oppressed. The Hebrew word ashak literally means extort, indicating the intense oppression Hezekiah feels. He asks the Lord to be his arebeniy (pledge, surety). In effect he is asking the Lord to bail him out.
Isa. 38:15-20 THANKSGIVING: Isa. 38:15 seems to form a new division in the kings hymn of praise. It is as if he says, What else can I say about this whole experience of mine? After the vexation of my soul and the wonderful deed of the Lord in restoring my life, what else am I to conclude but that the Lord has done it for my good? It is to Hezekiahs great credit that he learned the way of the Lord from his traumatic confrontation of death. He learned that the way of the Lord was discipline. The Hebrew word edadeh, translated softly, really means submissively. The king is acknowledging that the stressful experiences he has just gone through have taught him humility. He vows to live the remainder of his life in submission to Gods discipline. He has learned through his valley of the shadow of death that troubles are oftentimes the doors to hope (see Hosea 1:1415, Minor Prophets, Butler, College Press). Crises and severities are the stuff of which character is formed. Ease and luxury debilitate character. King Hezekiah learned that it was by the tests and trials of mens lives that they lived. All the great men of God who have contributed anything at all to the salvation of the human race have been purified and refined by their trials. The very wellsprings of purposeful living are trials (2Co. 1:3-11; Jas. 1:2-4; etc.).
At first, says the king in Isa. 38:17, he was distressed for selfish reasons. His major concern in sickness was that his personal comfort had been taken away. But after prayer and the word of Isaiah concerning his recovery, he realized that the real blessing in restoration to physical health was not personal comfort but the confirmation it gave him that he was in right relationship to God and that God had pardoned him from his sin. This is another concept of the Old Testament that, though true in a sense, was qualified in the New Testament. It is true, as the Mosaic law teaches, health and long life will be granted by God to those who keep His commandments and do not sin against them. It is also true that death, disease and ill-health are often the direct result of disobeying the commandments of God. But it is also true that not all disease, ill-health and tribulation are a consequence of the particular sins of a particular person. So that good health does not always mean a person is not a sinner any more than ill-health always means a person is a sinner. Hezekiah was correct in assuming that Gods extension of his life showed that God was pleased with Hezekiahs humility and submission to His discipline. Gods forgiveness is by grace to all men. Men are obligated to surrender to Gods covenant program in order to receive that grace.
The king rejoiced not only in the evidence of forgiveness he experienced by his extended life, but also in the opportunity to worship God. His concept of Sheol (state of disembodied spirits of men) did not include worshipping God as the N.T. book of Revelation does. Worshipping at the feast dayspartaking of Gods truthnone of this was for the dead. The Hebrew word hay hay, the living one, the living one, emphasizes Hezekiahs joy that he has been granted an extension of life. The phrase, even as I do this day, makes it intensely personal. His joy at being allowed to live and praise God was nearly overwhelming. The father making known Gods truth to his children was another joyful experience Hezekiah hoped would result from his extension of life. He had no son yet, so he is wistfully hoping God will provide that joy for him also.
The Hebrew word lehoshiyeniy is composed of prepositional and infinitive prefixes attached to the verb and probably expresses an aim, tendency, or direction. Thus Leupold translates, The Lord is minded to deliver me. Because the Lord has made it His purpose to deliver Hezekiah from an untimely death, he is moved to express the deep, heartfelt gratitude of his soul in songs accompanied by stringed instruments. It will not be a spur-of-the-moment praisebut deliberate, planned, arranged, scored musical production. Hezekiahs praise will be set to musical composition and lyric in order that others may share with him in praising the Lord. The great Christian hymn writers have left us a heritage of their personal praise in lyric and tune so that we may share in their experiences. Their experiences and expressions of praise are so nearly our own that we can sing their songs as expressions of our hearts to God also. Such personal expressions become monuments and sacrifices offered to the honor of God. Hezekiah was such a man. How sad, how utterly sad, that Judah did not have a man like Hezekiah to succeed him on the throne.
QUIZ
1.
Why was Hezekiah so upset about the news of his imminent death?
2.
What was Hezekiahs concept of existence after death?
3.
What is the difference in Hezekiahs concept of life after death and that of the New Testament?
4.
How intense was Hezekiahs reaction to the prediction of his death?
5.
What was Hezekiahs eventual attitude toward his traumatic experiences?
6.
How did Hezekiah relate his extension of life to his relationship to God?
7.
How did Hezekiah say he would express his thanks to God?
Fuente: College Press Bible Study Textbook Series
(9) The writing of Hezekiah . . .Isa. 38:21-22 would seem to have their right place before the elegiac psalm that follows. The culture which the psalm implies is what might have been expected from one whom Isaiah had trained, who had restored and organised the worship of the Temple (2Ch. 29:25-30), who spoke to Levites and soldiers as a preacher (2Ch. 30:22; 2Ch. 32:6), speaking comfortably (literally, to their heart), and who had directed the compilation of a fresh set of the proverbs ascribed to Solomon (Pro. 25:1). It will be seen, as we go through the hymn, that it presents echoes of the Book of Job as well as of the earlier Psalms.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. The writing of Hezekiah A psalm celebrating God’s goodness in restoring him to health. By some it is supposed to be Isaiah’s composition for the king. The latter, however, was a writer of proverbs; (see Pro 25:1😉 several psalms also are supposed to be his; he was a most devout man; why should he not, therefore, be accounted most fit in heart and intellect for authorship of a grateful song like this, on a recovery from what was at first pronounced a fatal sickness?
Fuente: Whedon’s Commentary on the Old and New Testaments
Hezekiah’s Psalm of Praise ( Isa 38:9-20 ).
Isa 38:9
‘The writing of Hezekiah the king of Judah when he had been sick and had recovered from his sickness.’
This was clearly originally a record on its own, written by Hezekiah. It was then incorporated by the compilers into the book. It stresses that it was Hezekiah who wrote it down. It was his purpose that it be sung in the Temple (Isa 38:20), and was in gratitude for his deliverance from death.
Isa 38:10-12
‘I said, in the noontide of my days,
I will go through the gates of Sheol,
I am deprived of the residue of my years.
I said I will not see Yahweh,
Yah in the land of the living,
I will look on man no more,
Among the inhabitants of cessation.
My period of life is removed,
And is carried away from me like a shepherd’s tent,
I have rolled up my life like a weaver.
He will cut me off from the loom.’
In the first part of the Psalm Hezekiah picturesquely describes his sense that, for him, life is over, and bemoans the fact that he is to be cut off without reaching old age. He was concerned that he would go through the gates of the grave-like world of the dead while still not old, deprived of part of his allotted years; that he would no longer be able to see the activity of God among living people; that he would no longer be able to enjoy life, and watch man about his activities, for he himself would be among the inhabitants of that world where all such activities have ceased.
He sees his life as temporary, as being as transient as the pitching and striking of a shepherd’s tent, and reluctantly consigns himself to death, as someone who would be cut off like a piece of cloth would be cut off from the larger piece on the loom and rolled up. He has woven his life and now it has been prematurely cut off. He is totally despondent.
‘He will cut me off from the loom.’ Literally, ‘from the thrum.’ The second figure is that of a web completed and removed by the weaver from the loom. The thrum is the ends of the threads by which the web is fastened to the beam.
Isa 38:12-14
‘I thought over things until morning. Like a lion he breaks all my bones.
From day even until night, will you make an end of me.’
Like a swallow or a crane so did I chatter on,
I mourned as a dove, my eyes fail to look upward.
O Yahweh, I am oppressed. You be my surety.
He then recognises the finality of death, and feels that his life is being wrenched from him. He feels that he will be like the prey of a lion, leaped upon and crunched to pieces almost immediately. He will no more experience day and night, for God will have made an end of him. That is why he does nothing but can only chatter on, uselessly and nervously, like the birds, mourning like a dove with downcast eyes. But then he takes hold of himself and calls on Yahweh to act as his surety, the One Who stands up for him, and all is then changed.
Isa 38:15
‘What shall I say? He has spoken to me, and he himself has done it,
I will go carefully all my years, because of the bitterness of my soul.’
God has spoken to him and answered him directly by His action. Thus he is not to die, but will have many years ahead (‘all my years’). But he will treasure them and use them carefully because of the bitterness of what he has endured. He has learned through suffering to make the most of life, walking in obedience to God’s ways.
Isa 38:16
‘O Lord, by these things men live, and wholly in them is the life of my spirit,
So do you make me recover, and make me live.’
‘These things’ are the bitter experiences he has gone through, learning the lessons of life. It is such things as these that tend to make men seek and find life, and his own spirit has now been inspired by them. Compare Deu 8:3 where we read, ‘And He humbled you and made you suffer hunger, — that He might make you to know that man does not live by bread alone, but by everything that proceeds from the mouth of God does man live.’ Such suffering, says the writer, is in the end what makes men seek true life through the word of God. And so, having experienced suffering, he prays that God might now make him recover so that he can live that life in His will.
Isa 38:17
‘Behold it was for my welfare (peace) that I had great bitterness,
But you have in love for my soul, delivered it from the pit of corruption.
For you have cast all my sins behind your back.’
He acknowledges that it was for his own good that he has gone through these experiences. He has learned from them the importance of life (‘I will go carefully’ – Isa 38:15). But he also rejoices because he now knows that God has in love for him cancelled out the effect of his sin, the sin which would have produced premature death, and He has done it by casting his sins behind His back. That is why he has been allowed to live. That is why God has delivered him from the pit where he would have become a rotting corpse. He recognises that had it not been for the suffering he had undergone he would never have experienced this forgiveness so fully. So overall he acknowledges that the experience has been good.
Israel at its best recognised clearly the connection between sin and death as it is described here. The man who sinned would die (Eze 18:4). Thus death resulted from sin, and premature death was a pointer to sin. The corollary was that death could be delayed by true repentance and looking to God, and finding forgiveness for sins committed. This was their simple faith. What lay beyond they did not know, unless they had read Isaiah’s earlier revelations.
Isa 38:18-19
‘For the grave cannot praise you, death cannot celebrate you,
Those who go down into the pit cannot hope for your truth.
The living, the living, he will praise you as I do this day,
The father to the children will make known your truth.
The idea is that once a man has died, it is too late for him, either to seek to praise God, or to celebrate Him. It is too late to look for truth. That is only available to the living. And it is the living who will praise God as Hezekiah was doing this very day, it is the living who teach and pass on truth. The father teaching the children was the main way in Israel of them growing up in the truth about Yahweh and His covenant (Deu 11:19). So death is to be avoided if at all possible, and it is good that Yahweh is restoring him to life.
Hezekiah is not commenting on the afterlife as we know of it. He is speaking of the certainties that he knew of. What he says positively is true. What lay on the other side he did not surmise. Indeed, as far as he was aware there was nothingness, a shadowy world of the grave. Thus a man should seek to live by following the word of Yahweh.
Isa 38:20
Yahweh is ready to save me,
Therefore will we sing with stringed instruments,
All the days of our life in the house of Yahweh.’
As a result of Hezekiah’s experience he now knows that each man can know that God is ready to save him, if he turns to Him, as Hezekiah, had done in repentance. Each can say, ‘Yahweh is ready to save me.’ That is why they come to the house of Yahweh and sing with stringed instruments all their days.
This ending reveals that Hezekiah expected his Psalm to be used in worship in the Temple. It was his public testimony to God. Alternatively it may have been added once the Psalm was presented to the Temple for such use.
Fuente: Commentary Series on the Bible by Peter Pett
Hezekiah’s Hymn of Praise
v. 9. The writing of Hezekiah, king of Judah, when he had been sick and was recovered of his sickness, v. 10. I said in the cutting off of my days, v. 11. I said, I shall not see the Lord, even the Lord, in the land of the living, v. 12. Mine age is departed, v. 13. I reckoned till morning, v. 14. Like a crane or a swallow, so did I chatter, I did mourn as a dove, v. 15. What shall I say? v. 16. O Lord, by these things men live, and in all these things is the life of my spirit, v. 17. Behold, for peace I had great bitterness, v. 18. For the grave cannot praise Thee, death cannot celebrate Thee, v. 19. The living, the living, he shall praise Thee, as I do this day, v. 20. The Lord was ready to save me, v. 21. For Isaiah had said, v. 22. Hezekiah also had said,
Fuente: The Popular Commentary on the Bible by Kretzmann
Isa 38:9. The writing of Hezekiah We have here an example of the piety of king Hezekiah, like a true son of David, singing to his harp (for it appears from Isa 38:20 that this was a song fitted to that instrument) and pouring forth his sacred meditations as was usual among the pious of this nation. Grotius is of opinion, that this song was dictated by Isaiah; Vitringa, however, thinks that there is something in it more involved and less sublime than in the writings of Isaiah.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 38:9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:
Ver. 9. The writing of Hezekiah. ] Scriptum confessionis, a song of thanksgiving set forth by Hezekiah, and here inserted by the prophet Isaiah, as a public instrument and lasting monument of God’s great goodness to him in his late recovery; such a thankful man is worth his weight in the gold of Ophir. Heathens in such a case were wont to hang up tables in the temples of their gods. Papists build chapels, erect altars, hang up memories, as they call them, and vow presents to their he saints and she saints. But among us, alas! it is according to the Italian proverb, a When the disease is once removed, God is utterly defrauded:
“ Aegrotus surgit, sed pia vota iacent. ”
We may he wondered at, not without cause, as the Emperor Constantine marvelled at his people that were newly become Christians: I marvel, said he, how it comes to pass that many of my people are worse now than before they were Christians.
a Sciapato il morbo, fraudato il sancto.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 38:9-14
9A writing of Hezekiah king of Judah after his illness and recovery:
10I said, In the middle of my life
I am to enter the gates of Sheol;
I am to be deprived of the rest of my years.
11I said, I will not see the LORD,
The LORD in the land of the living;
I will look on man no more among the inhabitants of the world.
12Like a shepherd’s tent my dwelling is pulled up and removed from me;
As a weaver I rolled up my life.
He cuts me off from the loom;
From day until night You make an end of me.
13I composed my soul until morning.
Like a lion – so He breaks all my bones,
From day until night You make an end of me.
14Like a swallow, like a crane, so I twitter;
I moan like a dove;
My eyes look wistfully to the heights;
O LORD, I am oppressed, be my security.
Isa 38:10-20 This is a psalm written by Hezekiah. He was well aware of wisdom literature and he promoted the use of Psalms (cf. 2Ch 29:25-30). However, it does not appear in the parallel of 2Ki 20:1-11.
Isa 38:10
NASBIn the middle of my life
NKJV, TEV,
REBin the prime of my life
NRSVin the noontide of my days
NJBin the noon of my life
LXXin the height of my days
PESHITTAin the midst of my days
The MT has (BDB 198, KB 226 II), which means cessation, pause, rest, or quiet. Some scholars see this as referring to a mid-day time of rest. KB 226 I asserts there is another form of the same root that means half (NIDOTTE, vol. 1, p. 972). The LXX translates it as height of my days, which assumes a similar reading.
the gates of Sheol See Special Topic: The Dead, Where Are They? (Sheol/Hades, Gehenna, Tartarus) .
The gates of death are mentioned in Job 38:17; Psa 9:13; Psa 107:18; and Mat 16:18 (where Sheol is called hades). This is metaphorical of death as a prison.
deprived of the rest of my years The age of one’s life was seen as a marker of God’s approval (i.e., Moses, cf. Deu 34:7; Joshua, cf. Jos 24:29). For one to die before having a child would be seen as a judgment of God (cf. Psa 55:23; Psa 89:45-48; Pro 10:27).
Isa 38:11 The ancient Hebrews did not see death as a reunion and fellowship with God, but a separation from life and the God of life. The OT has little light to shine on the afterlife. Even the NT is somewhat veiled in this area, though it does give more information.
LORD. . .LORD The MT has Yah (, cf. Isa 12:2; Isa 26:4) twice, which should probably be just one YHWH (). The scroll of Isaiah in the DSS has one Yah.
among the inhabitants of the world This translation is found in most English translations. The MT has the word cessation (i.e., the land of the dead, BDB 293 I, ); the change to world (BDB 317, ), comes from some Hebrew MSS and the Aramaic Targums. USB’s Hebrew Text Project thinks it is a purposeful play on the terms (p. 93), not a textual confusion. The phrase inhabitants of the world also occurs in Psa 49:1.
Isa 38:12 Hezekiah uses two metaphors to describe the end of his earthly life.
1. the taking down of a tent (cf. 2Co 5:1; 2Pe 1:13-14)
2. cloth cut from a loom
There is a question of how to translate the first word in the MT, (BDB 189, KB 217).
1. dwelling, form found only here (BDB 190, #4, KB 217 I), NASB, NRSV, NJB, JPSOA, REB
2. generation, life-span, common meaning of the root (BDB 189, KB 217 II), LXX, Peshitta, NKJV, TEV
There is also a question about the VERB (, BDB 162, KB 191). It could mean
1. rolled up from , BDB 164 II, Niphal PERFECT, cf. Isa 34:4 (used in this sense only here)
2. removed from , Niphal PERFECT, a unique meaning here, usually it means either
a. uncover, reveal
b. to go away, send away
Most English translations use option #2, following the MT, but #1 fits the context well.
From day until night You make an end of me This is idiomatic language (cf. Job 4:20; Psa 73:14) of a complete action.
Isa 38:13
NASBI composed my soul
NKJVI considered
NRSV, NJBI cry for help
TEVI cried out with pain
REBI am racked with pain
The MT has I have smoothed (i.e., stilled my soul), , BDB 1000, KB 1436, Piel PERFECT, but many translators assume a change to , BDB 1002, KB 1443 I, which means to call out for help, cf. Isa 58:9, which seems to fit best.
Like a lion – so He breaks all my bones Hezekiah’s death is seen as an action of the sovereign LORD. The OT monotheism attributed all causes to the one God. The ancients did not recognize secondary causes.
The Hebrew uses strong metaphors to describe God’s actions, here a lion.
Isa 38:14 As Isa 38:13 describes the LORD’S power, Isa 38:14 describes Hezekiah’s weakness.
1. NASB, NJB, REB – twitter
NKJV – chatter
NRSV – clamor
TEV – my voice was thin and weak
This VERB (BDB 861, KB 1050, Pilpel IMPERFECT) means to chirp, to peep. It is used of birds here and Isa 10:14, but in other places, of mediums (cf. Isa 8:19; Isa 29:4).
2. moan – BDB 211, KB 237, Qal IMPERFECT, cf. Isa 16:7; Isa 59:11; Eze 7:16; Nah 2:7. It denotes sorrow for a current situation.
3. eyes look wistfully to the heights
a. look wistfully – BDB 195, KB 223, Qal PERFECT, used of prayer to God in Psa 79:8; Psa 116:6; Psa 142:6 (cf. NIDOTTE, vol. 1, p. 951)
b. heights – BDB 928, would be a metaphor for heaven (cf. Isa 32:15; Isa 57:15; Isa 58:4)
4. oppressed – BDB 799, this form is found only here. The Pual VERBAL form in Isa 23:12 means crushed. Maybe Hezekiah was thinking of Psa 103:6 or Psa 146:7.
O LORD The MT has adon (BDB 10), as in Isa 38:16, not YHWH, as in Isa 38:3-5; Isa 38:7; Isa 38:11; Isa 38:20 (twice), Isa 38:22.
be my security This IMPERATIVE (BDB 786, KB 876, Qal IMPERATIVE) expresses Hezekiah’s request based on his weakness. The VERB means a pledge (cf. Job 17:3; Psa 119:122). YHWH Himself was Hezekiah’s hope and guarantee!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The writing, &c. Hebrew. michtab. Another spelling of michtam. See App-65. This verse is the superscription common to most Psalms, corresponding with the subscription (Isa 38:20). See App-65.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 38:9-20
Isa 38:9
“The writing of Hezekiah king of Judah, when he had been sick, and was recovered from his sickness.”
As Cheyne said, “There is nothing to deny the authenicity of this psalm of Hezekiah, as Dillman and Delitzsch, among our latest great critics, agree. The same author also called the psalm recorded here, “a peculiarly sweet and plaintive specimen of Hebrew psalmody.”
After recovering from his sickness, Hezekiah remembered his emotions and feelings as he lay upon what he believed would be his death-bed and incorporated them into the following song.
Isa 38:10-12
“I said, In the noontide of my days, I shall go into the gates of Sheol; I am deprived of the residue of my years. I said, I shall not see Jehovah, even Jehovah in the land of the living: I shall behold man no more with the inhabitants of the world. My dwelling is removed, and is carried away from me as a shepherd’s tent; I have rolled up, like a weaver, my life; he will cut me off from the loom: From day even to night wilt thou make an end of me.”
This is the first of four stanzas that are thought to be discernible in this little psalm. “In the first two, the king is looking forward to death, and the thought is mournful; but in the last two he has received the promise of recovery, and he pours out his thanksgiving. It is of interest that the metaphors used here, namely, that of the removal of a shepherd’s tent, and that of being cut out of the loom and folded up, both carry the thought that death is not the end of everything. “The idea here is that his dwelling would be transferred from one place to another. He would continue to exist, but in another place, just as the shepherd would remove his tent from one place to another, but still live in it.
Isa 38:13-14
“I quieted myself until morning; as a lion, so he breaketh all my bones: From day even to night wilt thou make an end of me. Like a swallow or a crane, so did I chatter; I did moan as a dove; mine eyes fail with looking upward: O Lord, I am oppressed, be thou my surety?”
The big thing here is that even in the gates of death, Hezekiah asked that God would be his surety. The chattering and the moaning may refer to the incoherent speech of those who are delirious and the groans of those violently :
Isa 38:9-14 TURMOIL: The first five verses of Hezekiahs psalm record his grief and distress (bitterness) when first he was told by Isaiah he would die from his illness. The last six verses of the psalm express the kings gratitude for his miraculous healing. The psalm is interesting for its frankness and its pathos. Hezekiah has suffered the most extreme experience a man can suffer-he has faced death in the very prime of his life. It is totally unexpected in the life of a man 39 years of age. Then, almost as completely unexpected, he receives a reprieve from death. This experience reaches into the deepest recesses of a mans soul. Out of this experience Hezekiah wishes to permanently record his testimony of praise.
What distressed Hezekiah most was it appeared he would die at the zenith of his life. His great religious reform was just getting under way. There were political problems and foreign policies that needed his attention. There were great public works around the city of Jerusalem to be accomplished. But most important, he had no son, no heir to the throne of David. If, in the noontide of his days, he should go to Sheol he would suffer the frustration of leaving all this unfulfilled. Sheol, though a few times used to designate the place of punishment after this life, is most often used in the Old Testament to designate simply the place of disembodied spirits of the dead. The KJV rendering Hell is not a good translation. Sheol corresponds better to the New Testament word Hades.
The Hebrew word phukadetiy (deprived) might better be translated appointed, ordered, consigned, and is so translated in the Paraphrase of this section. The idea is that Jehovah has ordered an end to Hezekiahs life on earth.
Hezekiahs concept of Sheol raises the problem as to the Old Testament believers view of life after death. It is clear that O.T. saints had a very dim and shadowy concept of life after death. Part of the confusion of thought concerning Sheol arises from the invisibility of the soul. The O.T. teaches immortality, but not with the clarity of the N.T., chiefly because Gods revelation in Scripture is progressive and gradually increases in clearness. It was not until the appearing of our Savior Christ Jesus, who abolished death that life and immortality was brought to light through the gospel (2Ti 1:10). But there is definitely a doctrine of a future life taught in the Old Testament (see Special Study, The Future Life, by R. C. Foster, p. 287).
It is a mark of the godliness of Hezekiah that one of his main concerns in having to depart this life was his concern that he would apparently not be able to do two of the things most dear to him-worship the Lord and join in companionship with his friends. These, of all our human experiences, enrich this life the most.
In Isa 38:12, the grieving king uses figures of speech to describe his feelings which would be graphically arresting to the Palestinian herdsmen and weavers. The desolation and unfulfillment he feels is likened to the desolation of a spot where the tent of a shepherd had once been staked and made home, but has been pulled up and moved away. Abruptly, there is nothing left! The second figure is his life likened to a piece of cloth or carpet finished on the loom and clipped off without anything to follow. From day even to night . . . emphasizes the abruptness of Hezekiahs death. It probably is a proverbial form meaning that in the morning a man wakes up not expecting any great crisis and by evening catastrophe has fallen upon him. It could have reference to how swiftly day passes into night; just as swiftly was the kings life to be over! The phrase is used again in Isa 38:13 showing the intense feeling of the king about the shortness of his life. Evidently, after the first shock of Isaiahs announcement of his imminent death, Hezekiah composed himself temporarily; then the depression came upon him again tearing him to pieces psychologically, like a lion tears a carcass apart. The Hebrew word shiuiythiy is a form of the word meaning equal or even and is translated in Isa 38:13 quieted. Hezekiah apparently struggled long and hard in his soul until he got himself back on even keel. Then he was in some way reminded of his impending death and he began to come apart all over again. He began talking and chattering, like a bird, to himself or anyone else who would listen. Occasionally a long, low moan would interrupt the chattering. He has worn himself out crying unto the Lord and is so weak he can hardly lift his eyes in prayer once more. Yet, the Lord is his only hope. He is oppressed. The Hebrew word ashak literally means extort, indicating the intense oppression Hezekiah feels. He asks the Lord to be his arebeniy (pledge, surety). In effect he is asking the Lord to bail him out.
Isa 38:15-17
“What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years because of the bitterness of my soul. O Lord, by these things do men live; And wholly therein is the life of my spirit: Wherefore recover thou me, and make me to live. Behold, it was for my peace that I had great bitterness: But thou hast in love to my soul delivered it from the pit of corruption; For thou hast cast all my sins behind thy back.”
The thought here is not too clear, other than the change of attitude. God has now assured Hezekiah of extended life, and in gratitude, and penitence he confesses his sins and acknowledges that God “in love” has rescued him. Kidner notes that, “The awkwardness of the Hebrew here suggests a damaged text, on which the ancient versions and the scrolls have no unanimity.
The mention of God’s putting Hezekiah’s sins behind his back, does not mean that God forgave them, but that for the time present he was “passing over” them as in Rom 3:25.
Isa 38:18-20
“For Sheol cannot praise thee, death cannot celebrate thee: They that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day: The father to the children shall make known thy truth. Jehovah is ready to save me. Therefore we will sing my songs with stringed instruments All the days of our life in the house of Jehovah.”
The theme here is rejoicing over the recovery which came from the special blessing of the Lord. The language used in portions of this little hymn suggests that it was used in the temple services, or at least, that Hezekiah might have composed it with such a usage in view.
The final two verses here have the same information that appears in the narrative in 2Kings, only there, it appears in a different sequence. We have already noted that Isaiah’s probable reason for this different arrangement was that of avoiding an interruption of the message of God. We like Douglas’ comment on this. he wrote:
“Ingenious scholars, whose aim is to present us with the text as they think Isaiah should have written it, are pretty well agreed that there is a dislocation here, and that these last two verses ought to have come earlier, perhaps between Isa 38:6-7; and they compare the order in the book of Kings.
It has been almost a century since Douglas wrote this; but he here pointed squarely to the great passion of countless critical commentators of our own times, whose comments are much preoccupied with telling us what they believe the prophet thought, or what he meant. We care absolutely nothing for any of that kind of “guessing” on the part of men who have absolutely nothing on earth to go by except their own imaginations. The text is what God has given us; if we learn anything at all from the Bible, it must be found in the text, not in the imaginations of men who, at their very best are ignorant, and who at the worst are servants of Satan himself.
There is no reason whatever for denying that Isaiah wrote both accounts, the one in 2Kings, and the one here. Why should Isaiah have consulted any other person, or writing, except himself and his own notes on what happened. Was he not the one who prescribed the poultice of figs?
Isa 38:15-20 THANKSGIVING: Isa 38:15 seems to form a new division in the kings hymn of praise. It is as if he says, What else can I say about this whole experience of mine? After the vexation of my soul and the wonderful deed of the Lord in restoring my life, what else am I to conclude but that the Lord has done it for my good? It is to Hezekiahs great credit that he learned the way of the Lord from his traumatic confrontation of death. He learned that the way of the Lord was discipline. The Hebrew word edadeh, translated softly, really means submissively. The king is acknowledging that the stressful experiences he has just gone through have taught him humility. He vows to live the remainder of his life in submission to Gods discipline. He has learned through his valley of the shadow of death that troubles are oftentimes the doors to hope. Crises and severities are the stuff of which character is formed. Ease and luxury debilitate character. King Hezekiah learned that it was by the tests and trials of mens lives that they lived. All the great men of God who have contributed anything at all to the salvation of the human race have been purified and refined by their trials. The very wellsprings of purposeful living are trials (2Co 1:3-11; Jas 1:2-4; etc.).
At first, says the king in Isa 38:17, he was distressed for selfish reasons. His major concern in sickness was that his personal comfort had been taken away. But after prayer and the word of Isaiah concerning his recovery, he realized that the real blessing in restoration to physical health was not personal comfort but the confirmation it gave him that he was in right relationship to God and that God had pardoned him from his sin. This is another concept of the Old Testament that, though true in a sense, was qualified in the New Testament. It is true, as the Mosaic law teaches, health and long life will be granted by God to those who keep His commandments and do not sin against them. It is also true that death, disease and ill-health are often the direct result of disobeying the commandments of God. But it is also true that not all disease, ill-health and tribulation are a consequence of the particular sins of a particular person. So that good health does not always mean a person is not a sinner any more than ill-health always means a person is a sinner. Hezekiah was correct in assuming that Gods extension of his life showed that God was pleased with Hezekiahs humility and submission to His discipline. Gods forgiveness is by grace to all men. Men are obligated to surrender to Gods covenant program in order to receive that grace.
The king rejoiced not only in the evidence of forgiveness he experienced by his extended life, but also in the opportunity to worship God. His concept of Sheol (state of disembodied spirits of men) did not include worshipping God as the N.T. book of Revelation does. Worshipping at the feast days-partaking of Gods truth-none of this was for the dead. The Hebrew word hay hay, the living one, the living one, emphasizes Hezekiahs joy that he has been granted an extension of life. The phrase, even as I do this day, makes it intensely personal. His joy at being allowed to live and praise God was nearly overwhelming. The father making known Gods truth to his children was another joyful experience Hezekiah hoped would result from his extension of life. He had no son yet, so he is wistfully hoping God will provide that joy for him also.
The Hebrew word lehoshiyeniy is composed of prepositional and infinitive prefixes attached to the verb and probably expresses an aim, tendency, or direction. Thus Leupold translates, The Lord is minded to deliver me. Because the Lord has made it His purpose to deliver Hezekiah from an untimely death, he is moved to express the deep, heartfelt gratitude of his soul in songs accompanied by stringed instruments. It will not be a spur-of-the-moment praise-but deliberate, planned, arranged, scored musical production. Hezekiahs praise will be set to musical composition and lyric in order that others may share with him in praising the Lord. The great Christian hymn writers have left us a heritage of their personal praise in lyric and tune so that we may share in their experiences. Their experiences and expressions of praise are so nearly our own that we can sing their songs as expressions of our hearts to God also. Such personal expressions become monuments and sacrifices offered to the honor of God. Hezekiah was such a man. How sad, how utterly sad, that Judah did not have a man like Hezekiah to succeed him on the throne.
Fuente: Old and New Testaments Restoration Commentary
writing: Isa 12:1-6, Exo 15:1-21, Jdg 5:1-31, 1Sa 2:1-10, Psa 18:1, *title Psa 30:11, Psa 30:12, Psa 107:17-22, Psa 116:1-4, Psa 118:18, Psa 118:19, Jon 2:1-9
he had: Deu 32:39, 1Sa 2:6, Job 5:18, Hos 6:1, Hos 6:2, We have here Hezekiah’s thanksgiving song, which he penned by Divine direction, after his recovery. He might have used some of the Psalms of David his father, as he had appointed the Levites to praise the Lord with the words of David, 2Ch 29:30, but the occasion here was extraordinary. His heart being full of devout affections, he would not confine himself to the compositions he had, though of Divine inspiration, but offered up his praises in his own words. The Lord put a new song into his mouth. He put his thanksgiving into writing, that he might review it himself afterwards, for the reviving of the good impressions made upon him by the providential interference, and that it might be recommended to others also for their use upon the like occasion. 2Ch 29:30
Reciprocal: Isa 33:18 – heart Mar 5:19 – Go home
Fuente: The Treasury of Scripture Knowledge
Isa 38:9. Grotius is of opinion that this song was dictated by Isaiah. But it is more probable, as Hezekiah was a truly pious man, and inspired by the Holy Spirit, that he was moved thereby to write this form of thanksgiving, both as a testimony of his own gratitude to God, and for the instruction of future ages.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
38:9 {f} The writing of Hezekiah king of Judah, when he had been sick, and had recovered from his sickness:
(f) He left this song of his lamentation and thanksgiving to all posterity, as a monument of his own infirmity and thankful heart for God’s benefits, as David did, Psa 51:1 .
Fuente: Geneva Bible Notes
Hezekiah’s record of his crisis 38:9-22
The bulk of this section is a psalm of lamentation and thanksgiving that Hezekiah composed after his recovery (Isa 38:10-20). It is the only extant narrative in the Old Testament written by a king of Judah after the time of Solomon. [Note: The New Scofield . . ., p. 744. ] Compare King Nebuchadnezzar of Babylon’s similar testimony of praise, after God delivered him from insanity (Dan 4:34-35). This psalm is also chiastic in structure. It begins with reference to the gates of Sheol and sorrow at the prospect of shortened days (Isa 38:10), and it ends with reference to the house of the Lord and joy at the prospect of lengthened days (Isa 38:20). The king began by referring to the land of the living being exchanged for the departed (Isa 38:11), and he ended with reference to the land of the departed exchanged for the land of the living (Isa 38:18-19). In the middle, he contrasted God’s hostility (Isa 38:12-14) with His restoration (Isa 38:15-17). [Note: Motyer, p. 292.] Hezekiah described his condition first (Isa 38:9-14), and then he praised God for His mercy (Isa 38:15-20).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
King Hezekiah wrote the following song after his illness and recovery. This verse is quite similar to the titles of many of the psalms.