Isaiah 38:1–22

We may hence observe, among others, these good lessons: - 1. That neither men's greatness nor their goodness will exempt them from the arrests of sickness and death. Hezekiah, a mighty potentate on earth and a mighty favourite of Heaven, is struck with a disease, which, without a miracle, will certainly be mortal; and this in the midst of his days, his comforts, and usefulness. Lord, behold, he whom thou lovest is sick. It should seem, this sickness seized him when he was in the midst of his triumphs over the ruined army of the Assyrians, to teach us always to rejoice with trembling. 2. It concerns us to prepare when we see death approaching: "Set thy house in order, and thy heart especially; put both thy affections and thy affairs into the best posture thou canst, that, when thy Lord comes, thou mayest be found of him in peace with God, with thy own conscience, and with all men, and mayest have nothing else to do but to die." Our being ready for death will make it come never the sooner, but much the easier: and those that are fit to die are most fit to live. 3. Is any afflicted with sickness? Let him pray, Jam 5:13. Prayer is a salve for every sore, personal or public. When Hezekiah was distressed by his enemies he prayed; now that he was sick he prayed. Whither should the child go, when any thing ails him, but to his Father? Afflictions are sent to bring us to our Bibles and to our knees. When Hezekiah was in health he went up to the house of the Lord to pray, for that was then the house of prayer. When he was sick in bed he turned his face towards the wall, probably towards the temple, which was a type of Christ, to whom we must look by faith in every prayer. 4. The testimony of our consciences for us that by the grace of God we have lived a good life, and have walked closely and humbly with God, will be a great support and comfort to us when we come to look death in the face. And though we may not depend upon it as our righteousness, by which to be justified before God, yet we may humbly plead it as an evidence of our interest in the righteousness of the Mediator. Hezekiah does not demand a reward from God for his good services, but modestly begs that God would remembers, not how he had reformed the kingdom, taken away the high places, cleansed the temple, and revived neglected ordinances, but, which was better than all burnt-offerings and sacrifices, how he had approved himself to God with a single eye and an honest heart, not only in these eminent performances, but in an even regular course of holy living: I have walked before thee in truth and sincerity, and with a perfect, that is, an upright, heart; for uprightness is our gospel perfection. 5. God has a gracious ear open to the prayers of his afflicted people. The same prophet that was sent to Hezekiah with warning to prepare for death is sent to him with a promise that he shall not only recover, but be restored to a confirmed state of health and live fifteen years yet. As Jerusalem was distressed, so Hezekiah was diseased, that God might have the glory of the deliverance of both, and that prayer too might have the honour of being instrumental in the deliverance. When we pray in our sickness, though God send not to us such an answer as he here sent to Hezekiah, yet, if by his Spirit he bids us be of good cheer, assures us that our sins are forgiven us, that his grace shall be sufficient for us, and that, whether we live or die, we shall be his, we have no reason to say that we pray in vain. God answers us if he strengthens us with strength in our souls, though not with bodily strength, Psa 138:3. 6. A good man cannot take much comfort in his own health and prosperity unless withal he see the welfare and prosperity of the church of God. Therefore God, knowing what lay near Hezekiah's heart, promised him not only that he should live, but that he should see the good of Jerusalem all the days of his life (Psa 128:5), otherwise he cannot live comfortably. Jerusalem, which is now delivered, shall still be defended from the Assyrians, who perhaps threatened to rally again and renew the attack. Thus does God graciously provide to make Hezekiah upon all accounts easy. 7. God is willing to show to the heirs of promise the immutability of his counsel, that they may have an unshaken faith in it, and therewith a strong consolation. God had given Hezekiah repeated assurances of his favour; and yet, as if all were thought too little, that he might expect from him uncommon favours, a sign is given him, an uncommon sign. None that we know of having had an absolute promise of living a certain number of years to come, as Hezekiah had, God thought fit to confirm this unprecedented favour with a miracle. The sign was the going back of the shadow upon the sun-dial. The sun is a faithful measurer of time, and rejoices as a strong man to run a race; but he that set that clock a going can set it back when he pleases, and make it to return; for the Father of all lights is the director of them.

In those days. The Prophet now relates that the pious king was violently assailed by a different kind of temptation, namely, that he was seized with a mortal disease and despaired of life; and not only so, but likewise that he suffered dreadful agony, in consequence of having received from God a warning of his death, as if in a hostile manner God had thundered on his head from heaven. At what time that happened, whether after the siege, or during the siege, is not very evident; but it is unnecessary to give ourselves much trouble on that subject. It may be easily inferred from the sacred history, that this event happened about the fourteenth year of his reign, either while he was invaded by the Assyrian, or after he was delivered, for he reigned twenty-nine years, (2 Kings 18:2;) in the fourteenth year of his reign the Assyrian attacked Judea, (2 Kings 18:13,) and fifteen years were added by the promise which is here related by the Prophet, (2 Kings 20:6,) and this makes up twenty-nine years. Hence it appears that it must have been about the fourteenth year of his reign that Hezekiah was afflicted by this disease. The only doubtful point is, whether it was during the time of the siege, or afterwards, that he was sick. For my own part, I look upon it as a more probable conjecture, that he was attacked by this disease after the siege had been raised; for if he had been sick during the time of the siege, that circumstance would not have been left out by the Prophet, who, on the other hand, has related that Hezekiah sent messengers, went into the temple, spread a letter before the Lord, and sent for the Prophet. These circumstances do not at all apply to a man who was suffering heavy sickness; and if disease had been added to so many distresses, that circumstance would not have been omitted. In doubtful matters, therefore, let us follow what is more probable, namely, that the pious king, having been delivered from the enemy, is attacked by disease and is in great danger. Yet it is not without reason that our attention is also directed to an almost uninterrupted succession of events, that we may know that he scarcely had leisure to breathe, but, after having scarcely reached the shore from one ship-wreck, suddenly fell into another equally dangerous. Let us therefore remember that believers must endure various temptations, so that they are assailed sometimes by wars, sometimes by diseases, sometimes by other calamities, and sometimes one calamity follows another in unbroken succession, and they are laid under the necessity of maintaining uninterrupted warfare during their whole life; so that, when they have escaped from one danger, they are on the eve of enduring another. They ought to be prepared in such a manner, that when the Lord shall be pleased to add sorrow to sorrow, they may bear it patiently, and may not be discouraged by any calamity. If any respite be allowed, [71] let them know that this is granted for their weakness, but let not a short truce lead them to form a false imagination of a lengthened peace; let them make additional exertions, till, having finished the course of their earthly life, they arrive at the peaceful harbor. Even unto death. The severity of the disease might be very distressing to the good man. First, mortal disease brings along with it sharp pains, especially when it is attended by an inflammatory boil. But the most distressing of all was, that he might think that God opposed and hated him, because, as soon as he had been rescued from so great a calamity, he was immediately dragged to death, as if he had been unworthy of reigning. Besides, at that time he had no children; and there was reason to believe that his death would be followed by a great disorder of public affairs. (2 Kings 21:1.) This dread of the wrath of God occasions far more bitter anguish to the consciences of believers than any bodily disease; and if they lose their perception of the favor of God, it is impossible that they should not be immediately grieved. But God, as if he expressly intended to add oil to the flame, absolutely threatens death, and, in order to affect him more deeply, takes away all hope of life. For; thou shalt die, and shalt not live. The clause, thou shalt not live, is not superfluous, but is added for the purpose of giving intensity or confirmation, as if it had been said that there will be no hope of remedy. Men practice evasion, even though death is at hand, and eagerly seek the means of escape; and, therefore, that Hezekiah may not look around him as if he were uncertain, he is twice informed that he must die. Give charge concerning thy house, [72] or, to thy house. [73] In order that he may bid adieu to the world, the Prophet enjoins him speedily to order what he wishes to be done after his death; as if he had said, "If thou dost not wish that death shall seize thee, give immediate orders about thy domestic affairs." Here we see in passing, that the Lord approves of a practice which has been always customary among men, namely, that when they are about to die, they give orders to their neighbors or servants, and arrange the affairs of their family. Jonathan renders it, "Give up thy house to another;" but the construction conveys a different meaning. Every person, when he must depart from this life, ought to testify that he pays regard to his duty, and that he provides even for the future interests of his family. But his chief care ought to be, not about testaments and heirs, but about promoting the salvation of those whom the Lord has committed to his charge.

Then Hezekiah turned his face to the wall. He now relates the manner in which Hezekiah was affected when he received this message, that we may see his piety and faith. He does not break out into rage or indignation like unbelievers, but bears this affliction patiently. He does not debate with God, as if he had already endured enough of distresses from enemies, and ought not to be again chastised so severely by a new kind of afflictions. And this is true patience, not merely in a single instance to endure patiently any distress, but to persevere to the end, and always to be prepared for enduring new troubles, but, above all, to bow to the judgments of God in calm silence, and not to murmur at his severity, though it appear to be great; as David acknowledges that "he was dumb, because he saw that he had to deal with God." (Psalm 39:9.) And such is the import of "turning the face to the wall;" for, in consequence of being overwhelmed by shame and grief, as if he shunned the face of men, he summons up his energy, and turns wholly to God, so as to rely entirely upon him. The mere attitude, indeed, is immaterial; but it is of very great importance to us, that nothing should be presented to our eyes or senses which would drag us away from prayer, that we may pour out our desires more freely before God. We are naturally unsteady, and easily drawn aside; and therefore we cannot be too diligent in fixing our attention. If we must pray in public, we are restrained by shame, lest, if we manifest excessive vehemence, we should be thought to do so for the sake of ostentation; or we are afraid of falling into improper attitudes; and therefore we ought to remove everything that would lead us aside. Hezekiah, therefore, does not turn away his face, as if he were overwhelmed, or as if he bitterly and obstinately rejected the message that had been brought to him, but in this manner sharpens his eagerness for prayer. That he does not present his prayers openly, as when he formerly went up into the temple, followed by the rest of the multitude, (Isaiah 37:14,) is an indication of the deepest anxiety, as if grief had seized his whole frame. Yet it is a remarkable pattern of piety, that, when he has received the sentence of death, he does not cease to call upon God. These words, Thou shalt die, and shalt not live, tended not only to startle him, but deeply to wound and pierce his heart, as if God were rushing upon him in a hostile manner to destroy him. It was an alarming token of wrath to be thrown headlong out of life in the very flower of his age, and to be cast out of the world, as if he were unworthy of the society of men; and therefore he had to contend not only with death, but with hell itself and with frightful torments. Hence it follows that he attached to the Prophet's words more meaning than they actually conveyed; for, although he could not all at once disentangle himself, yet the Holy Spirit suggested to his dark and confused heart "groanings that could not be uttered." (Romans 8:26) And indeed it would have been a foolish message if God had not supported him by secret influence, when he appeared to have been slain by the external voice of his servant. But since he would never have aimed at repentance if he had been seized with despair, the slaying came first, and was next followed by that secret energy which dedicated the dead man to God.

And said, I beseech thee, Jehovah. He appears here to expostulate with God, and to remonstrate with him about his own past life, as if he were undeservedly distressed; but the case is far otherwise. On the contrary, he strengthens and fortifies himself against a heavy and dangerous temptation, which might otherwise have been suggested. For the great severity with which the Lord chastised him might lead him to think that the Lord had cast off, forsaken, and disapproved him, and had rejected all that he had formerly done. On this account he strengthens and encourages himself, and declares that whatever he did was done by him with a good conscience. In short, he concludes that, although he must die, still his services have not been displeasing to God, that he may thus open up for himself a path to prayer and good hopes. Remember now that I have walked before thee in truth. He does not plead his merits against God, or remonstrate with him in any respect, as if he were unjustly punished, but fortifies himself against a sore temptation, that he may not think that God is angry with him for correcting the vices and removing the corruptions which prevailed throughout the whole of his kingdom, and especially in regard to religion. Yet the Lord permits his people even to glory, in some degree, on account of their good actions, not that they may boast of their merits before him, but that they may acknowledge his benefits, and may be affected by the remembrance of them in such a manner as to be prepared for enduring everything patiently. But sometimes the unreasonable conduct of their enemies constrains them to holy boasting: that they may commend their good cause to their judge and avenger; as David boldly meets the wicked slanders of enemies by pleading his innocence before the judgment-seat of God. (Psalm 7:8; and 17:2.) But here Hezekiah intended to meet the craftiness of Satan, which believers feel, when, under the pretense of humility, he overwhelms them with despair; and therefore we ought earnestly to beware lest our hearts be swallowed up by grief. With a perfect heart. We learn from his words what is the true rule of a pious life; and that is, when integrity of heart holds the first place, for nothing is more abhorred by God than when we endeavor to deceive either him or men by our hypocrisy. Although the eyes of men are dazzled by the splendor of worlds, yet pretended holiness, which is as it were a profanation of his name, provokes his anger; and, because "he is a Spirit," (John 4:24,) he justly demands spiritual obedience, and declares that he abhors "a double heart." (Psalm 12:2.) Most properly, therefore, does Hezekiah begin with sincerity of heart. The Hebrew word slm, (shalem,) which is translated perfect, means nothing else than integrity as contrasted with hypocrisy, which is also evident from the use of the word truth; as Paul affirms that "the end of the law is brotherly love, out of a pure heart and a good conscience and unfeigned faith." (1 Timothy 1:5.) And have done what is good in thine eyes. He brings forward also the fruits which spring from an upright heart as from a root, not only to confirm himself, but likewise to confirm others, in reference to those things which might have given any occasion of offense. Hezekiah therefore did not hesitate or waver, but wished to take away what might have given offense to many persons. But again, it ought to be observed in what manner we must regulate our life, if we desire that God shall approve of our conduct. We must do nothing but what is agreeable to his command; for, as he rejects and condemns all the pageantry of which hypocrites boast, so he likewise reckons of no value all the false worship in which foolish men weary themselves in vain, while they labor to obtain his favor by disregarding his word. Accordingly, Hezekiah, who knew that "obedience is of greater value than sacrifice," (1 Samuel 15:22,) says not only that he ran, (which is often done in a disorderly manner,) but that he regulated his life in obedience to God, who alone is competent to judge. Hence we may conclude how great was his earnestness in prayer; for though he sees on every hand nothing but the tokens of God's anger, yet he does not cease to fly to him, and to exercise faith, which all believers ought earnestly and diligently to do amidst the heaviest afflictions.

Then came the word of Jehovah. Isaiah had departed, leaving the sting, as the saying is, in the wound, reckoning as abandoned him on whom he had pronounced sentence in the name of God himself. Yet with what trembling uneasiness he was tormented, and even with what terror he was seized, may be partly learned from the song. What interval of time elapsed between the Prophet's departure and return we know not, but it is certain that the glad tidings of life were not brought until, after long and severe struggles, he perceived that he was utterly ruined; for it was a severe trial of faith that he should be kept plunged in darkness by the hiding of God's face. We have said that, while the doctrine of consolation was taken away, still the faith of the good king was not extinguished so as not to emit some sparks, because, by the secret influence of the Spirit, "groans that could not be uttered" (Romans 8:26) arose to God out of the gulf of sorrow. Hence also we conclude that, while "in the day of trouble" (Psalm 50:15) God heareth believers, yet the favor of God does not all at once shine on them, but is purposely delayed till they are sincerely humbled. And if a king so eminent in piety needed almost to suffer anguish, that he might be more powerfully excited to seek the favor of God, and, being almost wasted by grief, might groan from hell to God; let us not wonder if he sometimes permits us for a time to be agitated by fears and perplexities, and delays longer to bestow consolation in answer to our prayers. But it may be thought strange that God, having uttered a sentence, should soon afterwards be moved, as it were, by repentance to reverse it; for nothing is more at variance with his nature than a change of purpose. I reply, while death was threatened against Hezekiah, still God had not decreed it, but determined in this manner to put to the test the faith of Hezekiah. We must, therefore, suppose a condition to be implied in that threatening; for otherwise Hezekiah would not have altered, by repentance or prayer, the irreversible decree of God. But the Lord threatened him in the same manner as he threatened Gerar for carrying off Sarah, (Genesis 20:3,) and as he threatened the Ninevites. (Jonah 1:2; and 3:4.) Again, it will be objected, that it appears to be inconsistent with the nature of God to threaten what he does not intend to execute, and that it takes away from the authority of the word, and causes the promises and threatenings to have less weight. But what we have already said as to the sentence must likewise be maintained as to the form of the words. God threatened the death of Hezekiah, because he was unwilling that Hezekiah should die; and, indeed, it would have been unnecessary and even useless to predict it, if a remedy had not been provided. Now, as it was the purpose of God to humble his servant by fear and terror, that he might voluntarily condemn himself, and might thus escape punishment through prayer; so by harsh language and an absolute threatening of death, he intended to slay him, that, rising like a dead man out of the grave, he might feel that life had been restored to him. And thus we must suppose an implied condition to have been understood, which Hezekiah, if he did not immediately perceive it, yet afterwards in good time knew to have been added. Nor are we at liberty to infer from it that God used dissimulation by accommodating his discourse to the capacity and attainments of man; for it is no new thing if he "kill before he make alive." (Deuteronomy 32:39; 1 Samuel 2:6.) In order to prepare Hezekiah by a spiritual resemblance of death, and gradually form him to a new life, he keeps back a part of the discourse.

Thus saith Jehovah the God of David thy father. At first, when he struck terror alone, he reckoned it enough to mention the bare and simple name of God, to whose heavenly judgmentseat he summoned him as a criminal; but now, when he brings consolation, he distinguishes God by a peculiar and honorable title in order to point out the cause and origin of grace; as if he had said that, from a regard to his covenant which he made with David, he is inclined to mercy, so that he does not deal rigorously with Hezekiah. (2 Samuel 7:12.) We know that nothing is more difficult than for hearts that have been greatly alarmed by the conviction of God's anger to be encouraged to entertain favorable hope, so as to perceive that God is reconciled to them. That confirmation was therefore necessary, that the pious king, who in himself was ruined, might know that he could be again raised up to that life from which he had fallen; for the prophecy concerning the eternity of that kingdom could not fail. Since, therefore, he fainted when he thought that he had no hope of living, in order that he may breathe again, he is reminded of a promise, which at that time was universally known, that kings of the seed and posterity of David would always reign over the elect people, "as long as the sun and moon should shine in the heavens." (Psalm 89:36, 37.) That was the plank which he seized, and by which he escaped shipwreck. David is not mentioned in this passage as a private individual, but as an eternal king, to whom had been committed the promise which might support Hezekiah; eternal, I say, not in himself, but in his blessed seed. Now, since that eternity was at length to be manifested in Christ, of whom Hezekiah along with other kings was a type, it must have been a solid ground of favorable hope that he was a son of David. [74] Whenever, therefore, we feel that our own sins hinder us from drawing near to God, in order that we may obtain his favor, let us think of this preface, that, although we have been estranged from him by our own fault, still he is the Father of Christ, who is our head, and "in whom our salvation always remains hidden." (Colossians 3:3.) In a word, God had lately spoken in the character of a judge, but now he is reconciled, and points out a Mediator who comes forth to appease him. I have heard thy prayer. Having opened the door of hope, he tells Hezekiah that God "has heard his prayers." This ought greatly to encourage us to earnestness in prayer; for, although God of his own accord takes a deep interest in our salvation, and anticipates us by his kindness, not only while we are asleep, but "before we were born," (Romans 9:11,) yet, when he testifies that all the benefits which he bestows are granted in answer to our prayers, our negligence is altogether inexcusable, if, after having received such large invitations, we neglect to perform the duty of prayer, [75] And yet we must not imagine that prayers, to which God so graciously listens, are meritorious; but, in giving freely what he freely promised, he adds this as the crowning excellence of his kindness, in order more strongly to stimulate our faith. It is no ordinary privilege to be able to approach to him freely, and in a familiar manner to lay our cares in his bosom. If Hezekiah had not prayed, God would undoubtedly have secured that, in one way or another, some government of the kingdom should be preserved in the posterity of David; but what he would do from a regard to his truth, he says that he will give in answer to the prayers of Hezekiah, that he may acknowledge that he has obtained very abundant fruit from his faith which he exercised in prayer. And I have seen thy tears. He mentions tears as a sign of repentance, and likewise of warmth and earnestness; not that in themselves tears procure favor, or have any power of appeasing God, but because they distinguish sincere prayers from those which are offered in a careless manner. Behold, I add to thy days fifteen years. At length he adds that God has prolonged the life of Hezekiah to the extent of "fifteen years." This might, indeed, at first sight, appear to be absurd; for we were created on the condition of not being able to pass, by a single moment, the limit marked out for us; as Job also says, "Thou hast appointed his bounds which he cannot pass." (Job 14:5.) But the solution is easy. What is said about an extended period must be understood to refer to the views of Hezekiah, who had been excluded from the hope of life, and, therefore, must; have justly reckoned to be gain what was afterwards added, as if he had been raised up from the grave to a second life.

And I will deliver thee. Those who think that Hezekiah was sick during the time of the siege found an argument on this, that otherwise this promise would appear to be superfluous. But there is little force in that reasoning; for the Assyrian might have recruited his forces, and mustered a fresh army, at a later period, for the purpose of again invading Judea and attacking Jerusalem. The very defeat of which we have now read might have been a provocation to his rage and cruelty, so that the Jews had good reason for being continually alarmed at any reports which they heard. [76] That promise, therefore, is far from being superfluous, because along with life it promises protection from the enemy, against whom he would not otherwise have been secured, and may be regarded as an enlargement and increase of that blessing which the Lord promised to Hezekiah; as in the former chapter he promised abundance of fruits to accompany the deliverance. (Isaiah 37:30.)

And this shall be a sign to thee. The sacred history relates in the proper order that Hezekiah asked a sign from the Lord, (2 Kings 20:8,) and that it was granted to him; which the Prophet will likewise mention at the end of this chapter. But it is no new thing for Hebrew writers to reverse the order of the narrative. God gives some signs of his own accord, without being asked; and he grants other signs to his people who ask them. Signs being generally intended to aid our weakness, God does not for the most part wait till we have prayed for them; but at first he appointed those which he knew to be profitable to his Church. If at any time, therefore, believers wished to have their faith confirmed by a sign, this circumstance, being rare, ought not to be produced as an example. Thus, to Gideon, whom he called from the sheepfold to govern Israel, he gave one sign and then another, when he asked them, (Judges 6:17, 37, 39,) that he might be more fully convinced of his calling. He commonly gave, as we have said, other signs, in accommodation to the weakness of men; as to Adam the tree of life, (Genesis 2:9,) to Noah the bow in heaven, (Genesis 9:12,) and next the cloud and pillar of fire, (Exodus 13:21,) and the serpent of brass in the wilderness. (Numbers 21:8.) The same remarks apply to the passover, (Exodus 12:8,) and to all the sacraments, both those which were formerly observed, and those which have now been appointed by Christ, [77] and which no one asked from God. But it may be thought that Hezekiah insults God, by refusing credit to his word, when he asks a sign. I reply, we must not accuse him of unbelief, because his faith was weak; for we shall not find any person who ever had faith which was perfect and complete in every respect. In seeking some assistance to support his weakness, he cannot, be blamed on that account; for, having embraced the promise made to him by the Prophet, he shews his confidence in God by seeking a remedy for distrust. And if there had been no weakness in man, he would not have needed any signs; and consequently we need not wonder that he asks a sign, since on other occasions the Lord freely offers them. Yet it is proper also to observe, that believers never rushed forward at random to ask signs, but were guided by a secret and peculiar influence of the Spirit. The same thing might be said about miracles. If Elijah prayed to God for rain and for drought, (James 5:17, 18,) it does not follow that others are at liberty to do the same. We must, therefore, see what God permits to us, lest, by disregarding his word, we bargain with him according to the foolish desires of our flesh.

Lo, I bring back the shadow of degrees. The sign which is here given to Hezekiah is the going back of the shadow on the sundial, along with the sun, ten degrees by which it had already gone up, [78] that is, had advanced above the horizon. And this sign bears a resemblance to the event itself, as all other signs generally do; for it is as if he had said, "As it is in my power to change the hours of the day, and to make the sun go backwards, so it is in my power to lengthen thy life." As to the shadow not going back as many degrees as there were years added to his life, that was impossible, because there were not more than twelve degrees on the sundial; for the day was divided by them into twelve hours, either longer or shorter, according to the change of the season. We need not, therefore, give ourselves any uneasiness about the number; it is enough that there is a manifest correspondence and resemblance. On the sundial of Ahaz. [79] Here the Jews make fables according to their custom, and contrive a story, that the day on which Ahaz died was shorter than ten hours, and that what God had justly inflicted on him as a punishment for his sins was reversed for the benefit of Hezekiah; because the shortening of one day was the lengthening of another. But there is no history of this, and it is entirely destitute not only of evidence but of probability; nor is there anything said here about the death of Ahaz, or about the change which took place when he died, but about the sundial which he had made.

The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.

He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., Exo 20:12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life. walked--Life is a journey; the pious "walk with God" (Gen 5:24; Kg1 9:4). perfect--sincere; not absolutely perfect, but aiming towards it (Mat 5:45); single-minded in walking as in the presence of God (Gen 17:1). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (Mat. 5:20-48; Co2 3:6, Co2 3:14, Co2 3:17). wept sore--JOSEPHUS says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (Kg2 23:26-27).

In Kg2 20:4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the LORD came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare Isa 65:24; Psa 32:5; Dan 9:21).

God of David thy father--God remembers the covenant with the father to the children (Exo 20:5; Psa 89:28-29). tears-- (Psa 56:8). days . . . years--Man's years, however many, are but as so many days (Gen 5:27).

In Kg2 20:8, after this verse comes the statement which is put at the end, in order not to interrupt God's message (Isa 38:21-22) by Isaiah (Isa 38:5-8). will deliver--The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.

sign--a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" (Kg2 20:5, Kg2 20:8); the words in italics are not in Isaiah.

bring again--cause to return (Jos 10:12-14). In Kg2 20:9, Kg2 20:11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare Jos 10:12, Jos 10:14). sundial of Ahaz--HERODOTUS (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (Kg2 16:7, Kg2 16:10). "Shadow of the degrees" means the shadow made on the degrees. JOSEPHUS thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare Isa 38:21-22 with Kg2 20:9, where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" (Kg2 20:4), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. BOSANQUET makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow (Kg2 20:9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" (Ch2 32:31), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon (Dan 3:6).

In those days was Hezekiah sick unto death,.... This was about the time that Sennacherib invaded Judea, threatened Jerusalem with a siege, and his army was destroyed by an angel from heaven; but, whether it was before or after the destruction of his army, interpreters are not agreed. Some of the Jewish writers, as Jarchi upon the place, and others (a), say, it was three days before the ruin of Sennacherib's army; and that it was on the third day that Hezekiah recovered, and went up to the temple, that the destruction was; and that it was the first day of the passover; and that this was before the city of Jerusalem was delivered from him; and the fears of him seem clear from Isaiah 38:6 and some are of opinion that his sickness was occasioned by the consternation and terror he was thrown into, by reason of the Assyrian army, which threatened ruin to him and his kingdom. Though Josephus (b) says, that it was after his deliverance from it, and when he had given thanks to God for it; however, it is certain it was in the same year, since it was in the fourteenth year of Hezekiah's reign that Sennacherib invaded Judea, and from this his sickness and recovery fifteen years were added to his days, and he reigned no more than twenty nine years, 2 Kings 8:2 what this sickness was cannot be said with certainty; some have conjectured it to be the plague, since he had a malignant ulcer, of which he was cured by a plaster of figs; but, be it what it will, it was a deadly one in its own nature, it was a sickness unto death, a mortal one; though it was not eventually so, through the interposition of divine power, which prevented it. The reason of this sickness, which Jarchi gives, that it was because he did not take to himself a wife, is without foundation; more likely the reason of it was, to keep him humble, and that he might not be lifted up with the deliverance, or be more thankful for it: and Isaiah the prophet, the son of Amoz, came unto him: not of his own accord to visit him, but was sent by the Lord with a message to him: and said unto him, thus saith the Lord, set thine house in order; or, "give orders to thine house" (c): to the men of thine house, as the Targum; his domestics, his counsellors and courtiers, what they should do after his death; how his personal estate should be disposed of; how the throne should be filled up; who should succeed him, since he had no son: the family and secular affairs of men should be put in order, and direction given for the management of them, and their substance and estates should be disposed of by will before their death; and much more a concern should be shown for the setting in order their spiritual affairs, or that they may be habitually ready for death and eternity; for thou shall die, and not live: or not recover of thy sickness, as the Targum adds: "for thou art a dead man", as it may be rendered, in all human appearance; the disease being deadly, and of which he could not recover by the help of any medicine; nothing but almighty power could save him; and this is said, to observe to him his danger, to give him the sentence of death in himself, and to set him a praying, as it did. (a) Seder Olam Rabba, c. 23. p. 65. (b) Antiqu. l. 10. c. 2. sect. 1.((c) "praecipe domui tuae", Musculus, Vatablus, Pagniaus, Montanus.

Then Hezekiah turned his face to the wall,.... Not figuratively to the wall of his heart, as Jerom; but literally, either to the wall of his bedchamber where he lay sick, that his tears might not be seen, and his prayers interrupted, and that he might deliver them with more privacy, freedom, and fervency; or else to the wall of the temple, as the Targum, towards which good men used to look when they prayed, 1 Kings 8:38, which was a type of Christ, to whom we should have respect in all our petitions, as being the only Mediator between God and man: and prayed unto the Lord; as follows:

And said, remember now, O Lord, I beseech thee,.... He puts the Lord in mind of his good walk and works, which are never forgotten by him, though they may seem to be: and this he the rather did, because it might be thought that he had been guilty of some very enormous crime, which he was not conscious to himself he had; it being unusual to cut men off in the prime of their days, but in such a case: how I have walked before thee in truth, and with a perfect heart; or rather, "that I have walked before thee", as Noldius, since the manner of walking is declared in express terms; so the Targum, Syriac, and Arabic versions, and others; that the course of his life in the sight of God, having the fear of him upon his heart, and before his eyes, was according to the truth of his word, institutions, and appointments; that he walked in all the commandments and ordinances of the Lord, and in the sincerity, integrity, and uprightness of his soul; and however imperfect his services were, as no man so walks as to be free from sin, yet he was sincere and without dissimulation in the performance of them; his intentions were upright, his views were purely to the glory of God: and have done that which is good in thy sight; agreeably both to the moral and ceremonial law, in his own private and personal capacity as a man, in the administration of justice in his government as a king; and particularly in reforming the nation; in destroying idols, and idol worship; in breaking in pieces the brazen serpent, when used to idolatrous purposes; and in setting up the pure worship of God, and his ordinances; and which he does not plead as meritorious, but mentions as well pleasing to God, which he graciously accepts of, and encourages with promises of reward: and Hezekiah wept sore; not only because of his death, the news of which might be shocking to nature; but because of the distressed condition the nation would be in, having now the Assyrian army in it, or at least not wholly free from fears, by reason of that monarch; and besides, had no son to succeed him in the throne, and so difficulties and troubles might arise within themselves about a successor; and it may be, what troubled him most of all was, that dying without issue, the Messiah could not spring from his seed.

Then came the word of the Lord to Isaiah,.... Before he had got out into the middle court, 2 Kings 20:4, saying, as follows:

Go and say to Hezekiah,.... Turn again, and tell him, 2 Kings 20:5, thus saith the Lord the God of David thy father; this is said, to show that he remembered the covenant he made with David his father, concerning the kingdom, and the succession of his children in it; and that he had a regard to him, as walking in his steps: I have heard thy prayer; and therefore was not surely a foolish one, as Luther somewhere calls it, since it was heard and answered so quickly: I have seen thy tears; which he shed in prayer, and so studiously concealed from others, when he turned his face to the wall: behold, I will add unto thy days fifteen years; that is, to the days he had lived already, and beyond which it was not probable, according to the nature of his disease, he could live; and besides, he had the sentence of death pronounced on him, and had it within himself, nor did he pray for his life; so that these fifteen years were over and above what he could or did expect to live; and because it was unusual in such a case, and after such a declaration made, that a man should live, and especially so long a time after, it is ushered in with a "behold", as a note of admiration; it being a thing unheard of, and unprecedented, and entirely the Lord's doing, and which, no doubt, was marvellous in the eyes of the king.

And I will deliver thee and this city out of the hand of the king of Assyria,.... So that it seems that Hezekiah's sickness was while the king of Assyria was near the city of Jerusalem, and about to besiege it, and before the destruction of the Assyrian army; unless this is said to secure Hezekiah and the inhabitants of Jerusalem from all fears of a return of that king, to give them fresh trouble: and I will defend this city; from the present siege laid to it, ruin threatened it, or from any attack upon it, by the Assyrian monarch.

And this shall be a sign unto thee from the Lord,.... And which it seems Hezekiah asked, and it was put to him which he would choose, whether the shadow on the sundial should go forward or backward ten degrees, and he chose the latter, 2 Kings 20:8, which was a token confirming and assuring that the Lord will do this thing that he hath spoken; recover Hezekiah from his sickness, so that on the third day he should go up to the temple; have fifteen years added to his days; and the city of Jerusalem protected from the attempts of the Assyrian monarch.

Behold, I will bring again the shadow of the degrees,.... Or lines made on a dial plate, to show the progress of the sun, and what time of day it was. Some think only the shadow was brought back by the power of God, the sun keeping its course as usual; but in the next clause the sun is expressly said to return ten degrees: besides, it is not easy to conceive how the shadow of the sun should go back, unless the sun itself did; if it had been only the shadow of it on Ahaz's dial, it would not have fallen under the notice of other nations, or have been the subject of their inquiry, as it was of the Babylonians, 2 Chronicles 32:31, which is gone down on the sundial of Ahaz, the first sundial we read of; and though there might be others at this time, yet the lines or degrees might be more plain in this; and besides, this might be near the king's bedchamber, and to which he could look out at, and see the wonder himself, the shadow to return ten degrees backward; what those degrees, lines, or marks on the dial showed, is not certain. The Targum makes them to be hours, paraphrasing the words thus; "behold, I will bring again the shadow of the stone of hours, by which the sun is gone down on the dial of Ahaz, backwards ten degrees; and the sun returned ten hours on the figure of the stone of hours, in which it went down;'' but others think they pointed out half hours; and others but quarters of hours; but, be it which it will, it matters not, the miracle was the same: so the sun returned ten degrees, by which degrees it was gone down; and so this day was longer by these degrees than a common day, be they what they will, and according as we suppose the sun went back, suddenly, or as it usually moved, though in a retrograde way, and made the same progress again through these degrees. The Jews have a fable, that the day King Ahaz died was shortened ten hours, and now lengthened the same at this season, which brought time right again. According to Gussetius, these were not degrees or marks on a sundial, to know the time of day, for this was a later invention, ascribed to Anaximene's, a disciple of Anaximander (c), two hundred years after this; but were steps or stairs built by Ahaz, to go up from the ground to the roof of the house, on the outside of it, and which might consist of twenty steps or more; and on which the sun cast a shadow all hours of the day, "and this declined ten of these steps", which might be at the window of Hezekiah's bedchamber. (d). (d) Plin. Nat. Hist. l. 2. c. 76. (d) Vid. Comment. Ebr. p. 859.

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, Ch2 29:30. 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 (Ch2 32:25) 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, Isa 38:10-13. 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 (Isa 38:12), "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, Job 17:11. Our days are compared to the weaver's shuttle (Job 7:6), 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, Ch2 32:33), 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 (Isa 38:1): "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, Psa 63:2. 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, Psa 88:18. (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, Isa 38:13. 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 (Isa 38:14): "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, Psa 119:122. 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 (Isa 38:15): "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 (Isa 38:16): "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 (Isa 38:15): "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, a…

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. (Psalm 18:2, and 27:1.) 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]

I said in the cutting off of my days. This is a very melancholy song; for it contains complaints rather than prayers. Hence it is evident that he was oppressed by so great perplexity, that he was weary with groaning, and sunk in lamentations, and did not venture to rise up freely to form a prayer. Murmuring thus within himself, he expresses the cause and intensity of his grief. As to the cause, it might be thought strange that he had so strong an attachment, and so ardent a longing for this fading life, and that he so much dreaded death. The tendency of the first elements of heavenly doctrine is, that we may learn to sojourn in this world, and to advance swiftly towards the heavenly life. Hezekiah appears to be as warmly devoted to the earth as if he had never had the smallest particle of piety; he shuns and abhors death, as much as if he had never heard a word about heavenly doctrine. Now, what purpose did it serve to commit to writing those stormy passions which would rather prompt readers to the same excess than induce them to obey God? For we are too prone to rebellion, though there be no additional excitements of any kind. But when it shall be minutely, and wisely, and carefully examined, we shall find that nothing could have been more advantageous to us than to have this picture of a man overwhelmed with grief painted to the life. It was not the object of the good king, in proclaiming his virtues, to hunt for the applause of the world. His prayer was undoubtedly a proof both of faith and of obedience; but, as if he had been overcome by fear, and dread, and sorrow, he leaves off prayer, and feebly utters complaints. He unquestionably intended to make known his weakness, and thus to give a lesson of humility to all the children of God, and at the same time to magnify the grace of God, which had brought out of the lowest depths of death a ruined man. As to the manner in which he deplores his lot, when he is near death, as if he placed his existence on the earth, and thought that death reduced men to nothing, we must attend to the special reason. For while death is not desirable on its own account, yet believers ought to "groan continually," (Romans 8:23,) because sin holds them bound in the prison of the flesh. They are forbidden also to "mourn as unbelievers usually mourn," (1 Thessalonians 4:13,) and are even commanded to "lift up their heads," when they are about to depart from the world, because they are received into a happier life. (Luke 21:28.) Nor was the ancient Church under the Law destitute of this consolation; and, although the knowledge of a blessed resurrection was less clear, yet it must have been sufficient for mitigating sorrow. [82] If that impostor Balaam was forced to exclaim, "Let my soul die the death of the righteous," (Numbers 23:10,) what joy must have filled the hearts of believers, in whose ears resounded that voice, "I am the God of Abraham!" (Exodus 3:6.) But although with steady and assured hope they looked forward to the heavenly life, still we need not wonder to see in Hezekiah what David confesses as to himself, (Psalm 30:9,) who yet, when his time was come, full of days, calmly left the world. (1 Kings 2:10.) It is therefore evident that both of them were not assailed by the mere dread of death, but that they prayed with tears to be delivered from death, because they saw in it manifest tokens of God's anger. We ought to remember that the Prophet came as a herald, to announce the death of Hezekiah in the name of God. This messenger might naturally have plunged all the senses of Hezekiah into a frightful deluge of grief, so that, thinking of nothing but God's wrath and curse, he would struggle with despair. Thus the piety of Hezekiah already begins to shew itself, when, placing himself before the tribunal of his judge, he applies his mind to meditation on his guilt. And, first, there might occur to him that thought by which David confesses that he was tempted: "What did God mean by treating his servants with cruel severity and sparing profane despisers? (Psalm 73:3.) Next, he saw that he was exposed to the jeers of the wicked, by whom true religion also was basely reviled. He saw that it was scarcely possible that his death should not shake the minds of all good men; but especially, he was oppressed by God's wrath, as if he had been already condemned to hell and to the eternal curse. In a word, because our true and perfect happiness consists in having fellowship with God, Hezekiah, perceiving that he was in some measure alienated from him, had good reason for being so greatly alarmed; for that word, "Thou shalt die, and shalt not live," had seized his mind so completely, that he believed that he must die. [83] This is expressed by the phrase I said; for in Hebrew it does not mean merely to speak, or to pronounce a word, but to be persuaded or convinced in one's own mind. Even though hypocrites receive a hundred threatenings from God, still they look around them on all sides, so that if they see any opening by which they think that they can escape, they may mock God, and give themselves up to luxury and indifference. But Hezekiah, being a sincere worshipper of God, did not resort to subterfuges; but, on the contrary, believing the words of the Prophet, he concluded that he must prepare for dying, because it was God's good pleasure. In this sense he speaks of the cutting off of his days, because he believed that an angry and offended God had broken off the course of his life; for he does not merely say in the ordinary manner that his life is cut short by a violent disease, but recognises that undoubted judgment of God as the cause of "the cutting off." Now, life is "cut off," whether we die at the entrance of life, or in middle life, or in old age; but they who are hurried away in the very flower of their age are said to be "cut off" from life, because they appear to die too soon, and before they have finished their course. The case was different with Hezekiah; for he perceived that the remaining part of life was "cut off" by the sword of God, because he had provoked God's wrath by his offenses. Thus he complains that, as if he had been unworthy of enjoying it, God suddenly deprives him of life, which otherwise would have lasted longer. Such is the import of the phrase, "the residue of the years;" for although, being born mortal, we have reason to expect death every moment, yet since it was threatened as a punishment, he has good reason for saying that those years had been taken from him which he might have lived, if it had been the good pleasure of God.

I said, I shall not see God. Amidst such earnest longing for an earthly life, Hezekiah would have gone beyond bounds, if his grief had not been aggravated by the conviction of God's wrath. Since, therefore, he is violently dragged away by his own fault, as if he were unworthy of enjoying the ordinary light of the sun, he exclaims that he is miserable, because henceforth he shall never see either God or man. Among believers the statement would have been regarded as liable to this exception, that, so long as we dwell on the earth, we wander and are distant from God, but that, when the entanglements of the flesh shall have been laid aside, we shall more closely "see God." In the land of the living. These words are indeed added as a, limitation; but in this way Hezekiah appears to limit "the seeing of God" to the present life, as if death extinguished all the light of understanding. We must therefore keep in view what I formerly remarked, that when he received the message of God's vengeance, it affected him in such a manner as if he had been deprived of God's fatherly love; for if he was unworthy of beholding the sun, how could he hope for what was of higher value? Not that hope was altogether effaced from his mind, but because, having his attention fixed on the curse of God, he cannot so soon or so quickly rise to heaven, to soothe present grief by the delightfulness of a better life. Thus it sometimes happens that godly minds are overclouded, so that they do not always receive consolation, which for a time is suppressed, but still remains in their minds, and afterwards manifests itself. Yet it is an evidence of piety, that, by the proper and lawful object of life, he shews how grievous and distressing it is to be deprived of it. Even to cattle it gives uneasiness to die, but they have almost no use for their life except to feed and eat to the full; while we have a far more excellent object, for we were created and born on the express condition, that we should devote ourselves to the knowledge of God. And because this is the chief reason why we live, he twice repeats the name of God, and thus expresses the strength of his feelings; "I shall not see God, God in the land of the living." [84] If it be objected that here we do not "see God," the answer is easy, that he is visible in his works; because "through the visible workmanship of the world," as Paul says, "his eternal power and Godhead are known." (Romans 1:20.) Hence also the Apostle calls this world a mirror of invisible things. (Hebrews 11:3.) The more nearly he manifests himself to be known by believers, the more highly did Hezekiah value that spiritual beholding; as David also says that they see the face of God who confirm their faith by the exercises of piety in the sanctuary. (Psalm 42:2; Psalm 63:2.) So far as relates to men, he grieves that he is withdrawn from their society, because we were born for the purpose of performing mutual kind offices to each other.

My dwelling is departed. He proceeds in his complaints, by painting his life under a beautiful metaphor; for he compares it to a shepherd's tent. Such indeed is the condition of human life in general; but he does not relate so much what happens to all universally as what has befallen himself as an individual. The use of tents is more common in those countries than in ours, and shepherds often change their residence, while they drive their flock from one place to another. He does not therefore say absolutely that men dwell in a frail lodginghouse, while they pass through the world, but that, after he had dwelt at ease in a royal palace, his lot was changed, just as if "a shepherd's tent" were pitched for two days in one field and afterwards removed to another. I have cut off, as a weaver, my life. It is worthy of observation, that he indiscriminately ascribes the cause of his death, sometimes to himself, and sometimes to God, but at the same time explains the grounds; for when he speaks of himself as the author, he does not complain of God, or remonstrate that God has robbed him of his life, but accuses himself, and acknowledges deep blame. His words are equivalent to the proverbial saying, "I have cut this thread for myself, so that I alone am the cause of my death." And yet it is not without reason that he soon afterwards ascribes to God what he had acknowledged to have proceeded from himself; for although we give to God grounds for dealing severely with us, yet he is the judge who inflicts punishment. In our afflictions, therefore, we ought always to praise his judgment; because he performs his office when he chastises us as we deserve. From lifting up he will cut me off. Some translate mdlh (middallah) "through leanness," or "through sickness," and others translate it "by taking away." The former derive this noun from dll (dalal) which means "to diminish," and the latter from dlh (dalah) which means "to carry off by lifting up." But let my readers consider if the word "lifting up" be not more appropriate; for Hezekiah appears to complain that his life, while it tended to advance farther, was suddenly cast down; just as if God should cause the sun to set, while it was still ascending in the sky. From day even to night. He now adds that in a short space of time he was brought down; and by this circumstance again expresses the severity of God's wrath; because he consumes men by the breath of a moment; for to be laid low in a single day means that men die very rapidly.

I reckoned till the dawn. Others translate it "I determined," or "I laid down." Here it means what we express by the ordinary phrase, (Je fasoye mon compte,)" I laid my account." From this verse it may be inferred that Hezekiah labored two days at least under the disease; for in the preceding verse he pronounced its severity to be so great that he expected immediate death. And now, when one day was past, he still waited till the dawn, and again, from day even to night, so that he said that he would die every moment. The meaning therefore is, that though he reached "the dawn," still through constant tossings he was hastening to death, because, having been struck by a terrible judgment of God, he cared nothing about his life; and as the Greeks, when they intended to say that nothing is more vain than man, said that he was (ephemeron) "an ephemeral animal," that is, "the creature of a day," so Hezekiah means by "the life of a day" that which is fading and has no duration. As a lion, so hath he broken my bones. The comparison of God to a lion ought not to be reckoned strange, though God is naturally "gracious, merciful, and kind." (Exodus 34:6.) Nothing certainly can more truly belong to God than these attributes; but we cannot be aware of that gentleness, when we have provoked him by our crimes and urged him to severity by our wickedness. Besides, there is no cruelty and fierceness in wild beasts that is fitted to strike such terror as we feel from the bare mention of the name of God, and justly; for the Lord's chastisements must have sufficient power to humble and cast us down to hell itself, so that we shall be almost destitute of consolation and regard everything as full of horror. In like manner also, we see that David has described these terrors, when he says that "his bones are numbered, his couch is moistened with tears, his soul is troubled, and hell is opened." (Psalm 6:3-6; Psalm 22:17; Psalm 38:6.) Thus must the godly be sometimes terrified by the judgment of God, that they may be more powerfully excited to desire his favor.

As a crane, or a swallow. Hezekiah cannot satisfy himself in explaining the severity of his anguish. He now says that he was reduced so low that he could not utter an articulate voice, but muttered some confused sound, like persons who are almost at the point of death. Hence it is evident that his distress was excruciating; for the severity of the pain took away his voice, and his voice, he says, stuck in his throat; nothing was heard but indistinct groans. Such is the import of these metaphors of "the crane and the swallow," which the Prophet employs. Still it is certain that this indistinct sound of the voice is nevertheless heard by God; though all our senses are oppressed by pain, and our throat is choked by grief, still God beholds our hearts and listens to godly sighs, [85] which will be even more powerful than plain and direct words, provided that the Spirit is present, who produces in us those "groanings that cannot be uttered," of which Paul speaks. (Romans 8:26.) There is no believer who does not feel that in prayer, when his heart is oppressed by any heavy sorrow, he either stammers or is almost dumb. My eyes were lifted up on high. These words are translated by some, "My eyes are weakened;" but that would not agree with the phrase, "on high." [86] On this account we must adopt a simpler meaning, that, although Hezekiah's eyes were nearly worn out with weakness, so that he almost fainted, yet he did not cease to lift up his eyes to heaven; and that he never was stupified to such a degree as not to know that he ought to ask assistance from God. Let us therefore learn by the example of Hezekiah to lift up our eyes to heaven, when our hearts are afflicted and troubled; and let us know that God does not demand from us great eloquence. O Lord, it hath oppressed me; [87] comfort me. He confirms the sentiment already expressed, by immediately directing his discourse to God and imploring his aid. Being oppressed by the violence of disease, he desires that God would be present to assist him. Some render the words, "Be surety for me;" [88] and the verb rv (gnarab) is often used in this sense; but it is more appropriate to say, "Comfort me," or "Cheer me." Or perhaps it will be thought preferable to translate, as some have done, "Cause me to rest." Undoubtedly he asks comfort from God, that he may not sink under the violence of disease; and we ought to be assured of this, that the greater the weight of afflictions that oppresses us, the more will God be ready to give us assistance.

What shall I say? This is generally supposed to be an exclamation, such as frequently bursts forth in a season of joy, as if he congratulated himself on having already obtained his wish. But I think differently. Hezekiah appears to proceed in his complaints; for he speaks as men commonly do when they are overcome by grief; "What shall I say? for he who said it hath also done it;" that is, "life and death are in his hand; it is useless for me to argue or contend with him; it is useless for me to complain." In the book of Job also words and sayings of this sort are often found. (Job 7:4.) I think that this is the true meaning; for Hezekiah previously looked around on all sides to see if any assistance appeared, and now, when he sees that he is about to die, and that God has threatened it, he concludes that he ought no longer to resist but to obey. Yet we ought to mark the emphatic statement, that God hath actually fulfilled what he had threatened by his word. They who explain it to mean simply, "what God said to me by the Prophet he hath fulfilled," express a part of the truth, but not the whole; for Hezekiah does not coldly relate that he has perceived the effect of the word, but, by bringing forward the power of God, he cuts off every occasion to murmur or complain. Thus also David says, "I am dumb, because thou hast done it." (Psalm 39:9.) We never cease to complain until we are restrained by the fear of the power of God. Thus also Job, considering that he has to deal with God, says, "I will lay my finger on my mouth," (Job 40:4,) and "I will humbly make supplication to my judge." (Job 9:15.) Hezekiah, therefore, enjoins silence on himself on this ground, that it is useless to contend with God. At the same time, he means that he has no hope of life, because the Lord gives actual demonstration that it was a serious threatening; and hence he infers that he gains nothing, because there are no means of evasion. This sentiment, it is true, proceeds from despair; because in this manner, thinking that God is his enemy, he shuts the door against his prayers. But that in very severe distresses words of this kind should escape our lips, which deter us from confidence in prayer, is neither new nor strange, provided that, on the other hand, we rely on that calling upon God which the views of the flesh pronounce to be of no avail. There is reason to believe that the pious king labored under such perplexity that he fainted through weakness; but that he chiefly considered what I have said, that there was nothing preferable to silence, because that it would serve no purpose to dispute with God, will appear more clearly from what immediately follows. I shall walk trembling [89] all my life. Hence we may infer that he now holds out to his view the dreadful power of God, in order to dispose himself to true humility. As ddh (dadah) sometimes signifies "to move," and sometimes "to walk softly," 'ddh (eddaddeh) is translated by some commentators, "I shall be moved," or "I shall be troubled," and by others, "I shall walk softly." For my own part, I have no doubt that it denotes a trembling and feeble step; for Hezekiah had been reduced to so great weakness that he despaired of ever afterwards recovering his former strength. This trembling must be attributed to fear, for it immediately follows, in bitterness; which means, that the sorrow which he had endured was so deeply rooted in his heart, that it could never be removed. Hence arose that weakness which he mentioned. 'ddh (eddaddeh) is translated by the Vulgate, "I will call to remembrance," on which account this passage has been tortured by Papists to support auricular confession, but so absurdly that even old wives can laugh at it. But the plain meaning is, that Hezekiah does not speak of calling to remembrance, but of that agitation and trembling with which he says that he will be struck during the whole period of his life.

O Lord, even to all who shall live after them. The concise style of the Prophet has given rise to various interpretations. The interpretation most commonly received is "O Lord, they shall live beyond those years, [90] " that is, "they shall lengthen their life." This is equivalent to saying, "When thou shalt have lengthened my life, thou wilt grant that others also shall enjoy the same favor." But that meaning does not agree with the text, and I look upon it as forced. I rather think that Hezekiah's meaning was this" O Lord, whosoever shall live beyond those years, to them also will the life of my spirit be known." We must therefore supply the relative 'sr, (asher,) who, as the Hebrew writers frequently do, and there will be nothing forced in this interpretation; for there can be no doubt, and nobody denies it, that he speaks of the years which the Lord had lengthened out to him. Thus he means that, this favor will be acknowledged not only by the men of that age, but also by posterity. And didst cause me to sleep, and didst make me alive. In this way he magnifies the greatness of the favor, because it will also be well known to a future age, and will continue to be engraven on the remembrance of all, even when Hezekiah himself is dead, and not only so, but will be reckoned to be a kind of resurrection. By the word sleep he means death, as the Scriptures frequently do. (1 Corinthians 11:30; 1 Thessalonians 4:14; 2 Peter 3:4.) Thus he compares this mortal disease to death; for he was so near death that he utterly despaired of life.

Lo, in peace ray bitterness was bitter. [91] Again, another circumstance aggravates the severity of the distress; for sudden and unexpected calamities disturb us more than those which come upon us in a gradual manner. The grievousness of the disease was the more insupportable, because it seized him suddenly while he enjoyed ease and quietness; for nothing was farther from his thoughts than that he was about to depart from this life. We know also that the saints sometimes rely too much on prosperity, and promise to themselves unvarying success, which David too acknowledges to have happened to himself, "In my prosperity I said, I shall never be moved; but thou didst hide thy face, and I was troubled." (Psalm 30:6, 7.) Nothing more distressing, therefore, could happen to Hezekiah than to be taken out of life, especially when the discomfiture and ruin of his enemy left him in the enjoyment of peace; for I think that Hezekiah fell into this disease after the defeat of Sennacherib, as has been already said. Amidst that joy and peace which smiled upon him, lo, a heavy sickness by which Hezekiah is fearfully distressed and tormented. This warns us that, since nothing is solid or lasting in this life, and since all that delights us may be speedily taken away, we ought not to grow sluggish in prosperity, but, even while we enjoy peace, we ought to think of war, and adversity, and afflictions, and, above all, to seek that peace which rests on God's fatherly kindness, on which our consciences may safely repose. And thou hast been pleased (to rescue) my soul from the pit. This part of the verse admits of two meanings. Since the verb chsq (chashak) signifies sometimes "to love," and sometimes "to wish," that meaning would not be unsuitable, "It hath pleased thee to deliver my soul." But if nothing be understood, the style will be equally complete, and will flow not less agreeably, "Thou, O God, didst embrace my soul with favor and kindness, while it was lying in the grave." [92] It is well known that "soul" means "life;" but here the goodness of God is proclaimed, in not ceasing to love Hezekiah, even when he might be regarded as dead. In this way the copulative particle must be translated But. For thou hast cast behind thy back all my sins. By assigning the reason, he now leads us to the fountain itself, and points out the method of that cure; for otherwise it might have been thought that hitherto he had spoken of nothing else than the cure of the body, but now he shews that he looks at something higher, namely, that he had been guilty before God, but by his grace had been forgiven. He affirms, indeed, that life has been restored to him, but reckons it of higher value that he has been reconciled to God than a hundred or a thousand lives. And, indeed, "it would have been better for us never to have been born" (Matthew 26:24) than by living a long life to add continually new offenses, and thus to bring down on ourselves a heavier judgment. He therefore congratulates himself chiefly on this ground, that the face of God smiles cheerfully upon him; for to enjoy his favor is the highest happiness. At the same time he declares that all the distresses which God inflicts upon us ought to be attributed to our sins, so that they who accuse God of excessive severity do nothing else than double their' guilt; and he does not only condemn himself for one sin, but confesses that he was laden with many sins, so that he needed more than one pardon. If, then, we sincerely seek alleviation of our distresses, we must begin here; because when God is appeased, it is impossible that it can be ill with us; for he takes no pleasure in our distresses. It often happens with us as with foolish and thoughtless persons, when they are sick; for they fix their attention on nothing but (sumptomata) symptoms or accidental circumstances, and the pains which they feel, and overlook the disease itself. But we ought rather to imitate skillful physicians, who examine the causes of disease, and give their whole attention to eradicate those causes. They know that outward remedies are useless, and even hurtful, if the inward cause be unknown; for such remedies drive the whole force of the disease inward, and promote and increase it, so that there is no hope of cure. Hezekiah therefore perceived the cause of his distress, that is, his sins; and when he had received the forgiveness of them, he knew that punishment also ceased and was remitted. Hence we see how absurd is the distinction of the Papists, who wish to separate the remission of punishment from the remission of guilt. But Hezekiah here testifies that punishment has been remitted to him, because guilt has been remitted. We ought carefully to observe the form of expression which Isaiah employs, thou hast cast behind thy back; for it means that the remembrance of them is altogether effaced. In like manner, a Prophet elsewhere says that God "casteth them into the depths of the sea." (Micah 7:19.) It is likewise said in another passage, that he casteth them away "as far as the east is distant from the west." (Psalm 103:12.) By these modes of expression God assures us that he will not impute to us the sins which he has pardoned; and if, notwithstanding of this, he chastise us, he does it not as a judge, but as a father, to train his children and keep them in the discharge of their duty. Papists are mistaken in dreaming that punishments contain some kind of satisfaction, [93] as if God exacted vengeance, because he would not bestow a free pardon. But when God chastises his people, he promotes their future advantage.

For hell shall not confess thee [94] When he says that he would not have celebrated the praises of God, if his life had been taken away, he promises that he will be thankful and will keep it in remembrance, and at the same time declares that the highest and most desirable advantage that life can yield to him is, that he will praise God. But although it is a sign of true piety to desire life for no other reason than to spend it in the unceasing praises of God, yet Hezekiah appears to employ language which is too exclusive; for the death of believers declares the glory of God not less than their life, and, being after death perfectly united to God, they do not cease to proclaim his praises along with the angels. Again, another question arises, "Why was Hezekiah so eager to avoid death and so earnestly desirous of an earthly life?" And though even this second question were answered, still the reader will likewise call to remembrance, that this terror was not produced by death alone, for the same Hezekiah, when his life was ended, did not resist, but willingly yielded to God; but that the pious king, when he had been struck by God's wrath, grieved only on this account, that by his sins he had excluded himself from life, as if he would never afterwards enjoy any favor or blessing. On this also depends the answer to the first question; for we need not wonder if the pious king, not only supposing that he must depart out of life, but thinking that death is the punishment of sins and the vengeance of God, groan and weep that he is condemned as unworthy of devoting himself to the advancement of the glory of God. All who have been struck by this thunderbolt are unable, either living or dead, to celebrate the praises of God, but, being overwhelmed with despair, must be dumb. In the same sense also David says, "In death there is no remembrance of thee; in the grave who shall praise thee?" (Psalm 6:5.) And the whole Church says, "The dead shall not praise thee, nor those that go down into silence." (Psalm 115:17.) The reason is, that they who are ruined and lost will have no ground of thanksgiving. Yet it ought likewise to be observed that the saints, when they spoke in this manner, did not consider what kind of condition awaited them after death, but, under the influence of the pain which they now felt, looked only at the end for which they were created and preserved in the world. The chief object of life, as we said a little before, is that men should be employed in the service of God; and with the same design God protects his Church in the world, because it is his will that his name shall be celebrated. Now, he who sees himself cast down, because he does not deserve to be reckoned, or to hold a place, among the worshippers of God, does not calmly and attentively, consider what he shall do after death, but, under the darkening influence of grief, as if after death all the exercise of piety would cease, takes from the dead the power of praising God, because the glory of God appears to be buried along with the witnesses of it.

The living, the living, he shall confess thee. He does not include all men without exception; for many live, who yet extinguish the glory of God by their ingratitude, as far as lies in their power, and undoubtedly have nothing farther from their thoughts than that they were born to praise God. But he simply declares that men, so long as God supports them in this life, may justly be regarded as the lawful heralds of his glory, when he invites them, by his kindness, to the discharge of that office. And this contrast shews that the statement which he made a little before, that "in death or in the grave there is no remembrance of God," is a general declaration, that they who would willingly be employed in praising God are deprived of this favor, when they are driven out of the world. As I do this day. He solemnly declares that he will be one of the witnesses of the glory of God, and thus gives a manifest indication of gratitude towards God; for he declares that he will not be forgetful, but will continually give thanks to God, and will make known the favor which he has received; and that not only to the men of his own age, but also to posterity, that they too may celebrate those praises and adore the author of so great a favor. The father shall make known to the sons thy truth. Hence we ought to learn a useful lesson, that children are given to men on the express condition, that every man, by instructing his children, shall endeavor, to the utmost of his power, to transmit the name of God to posterity; and, therefore, the fathers of families are chiefly enjoined to be careful in this respect, that they shall diligently mention the benefits which God has bestowed on them. By the word truth he means that faithfulness which God exercises towards his people, and all the testimonies of his grace by which he proves that he is true.

Jehovah to save me. [95] He acknowledges that he was delivered, not by the aid or industry of men, but solely by the kindness of God. The rendering given by some, "It belongs to the Lord to save me," does not express enough, and appears to be more remote from the literal meaning; for he praises not only the power of God, but also the work by which he hath given an evident proof of it. In a word, he contrasts God's keeping with the death to which he had been sentenced; because, having formerly dreaded him as a severe judge, he now avows him as his deliverer, and leaps with joy. [96] And we will sing our songs. For the reason now stated, he not only prepares himself for singing in token of gratitude, but also calls on others to join and accompany him in this duty, and on this account mentions the Temple, in which the assemblies of religious men were held. Had be been a private individual and one of the common people, still it would have been his duty to offer a public sacrifice to God, that he might encourage others by his example. Much more then was the king bound to take care that he should bring others to unite with him in thanksgiving; especially because in his person God had provided for the advantage of the whole Church. All the days of our life. He declares that he will do his endeavor that this favor of God may be known to all, and that the remembrance of it may be preserved, not only for one day or for one year, but as long as he shall live. And indeed at any time it would have been exceedingly base to allow a blessing of God so remarkable as this to pass away or be forgotten; but, being forgetful, we continually need spurs to arouse us. At the same time, he takes a passing notice of the reason why God appointed holy assemblies. It was, that all as with one mouth might praise him, and might excite each other to the practice of godliness.

And Isaiah said Isaiah now relates what was the remedy which he prescribed to Hezekiah. Some think that it was not a remedy, becausefigs are dangerous and hurtful to boils; but that the pious king was warned and clearly taught by this sign that the cure proceeded from nothing else than from the favor of God alone. As the bow in the sky, [97] by which God was pleased to testify that mankind would never be destroyed by a flood, (Genesis 9:13,) appears to denote what is absolutely contrary to this; (for it makes its appearance, when very thick clouds are gathering, and ready to fall as if they would deluge the whole world;) so they think that a plaster, which was not at all fitted for curing the disease, was purposely applied by the Prophet, in order to testify openly that God cured Hezekiah without medicines. But since figs are employed even by our own physicians for maturing a pustule, it is possible that the Lord, who had given a promise, gave also a medicine, as we see done on many other occasions; for although the Lord does not need secondary means, as they are called, yet he makes use of them whenever he thinks proper. And the value of the promise is not lessened by this medicine, which without the word would have been vain and useless; because he had received another supernatural sign, by which he had plainly learned that he had received front God alone that life of which he despaired.

Now, Hezekiah had said. Some explain this verse as if this also had been a sign given to Hezekiah, and therefore, view it as connected with the preceding verse, and look upon it as an exclamation of astonishment. But it is more probable that in this passage the order has been reversed, as frequently takes place with Hebrew writers, and that what was spoken last is related first. Isaiah did not at the beginning say that Hezekiah had asked a sign, though the sacred history (2 Kings 20:8) attests it; and therefore he adds what he had left out at the proper place. That I shall go up. He means that it will be his chief object throughout his whole life to celebrate the name of God; for he did not desire life for the sake of living at ease and enjoying pleasure, but in order to defend the honor of God and the purity of his worship. Let us therefore remember that God prolongs our life, not that we may follow the bent of our natural disposition, or give ourselves up to luxury, but that we may cultivate piety, perform kind offices to each other, and frequently take part in the assembly of the godly and the public exercises of religion, that we may proclaim the truth and goodness of God. Footnotes: [71] "S'ils ont quelque loisir de reprendre haleine." "If they have any leisure to draw breath." [72] "Set thine house in order. Heb., Give charge concerning thy house." -- Eng. Ver. [73] Quoad domum taam, vel, domui tuae. [74] "Puis qu'il estoit ills et successeur de David." "Since he was a son and successor of David." [75] "Si nous ne daignons ouvrir la bouche pour prier." "If we do not deign to open our mouth in prayer." [76] "Quand on leur apportoit nouvelles de l' ennemi." "When news were brought to them about the enemy." [77] "Tant sous le vieil que sous le nouveau testament." "Both under the Old and under the New Testament." [78] This is evidently an oversight, but the author's reading is "ascenderat." which corresponds to the French version, "qu'il estoit monte" In Calvin's [10]version, prefixed to the commentary on this chapter, yrdh (yaradah) is correctly rendered "descenderat," that is, "had gone down." -- Ed [79] See [11]Note at the end of this volume -- Ed. [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. (Proverbs 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. [82] "Pour adoucir la tristesse des fideles de ces tempsla." "For soothing the grief of the believers of that age." [83] "Qu'il faisoit son conte de mourir." "That he laid his account with dying." [84] "yh yh (Yahh Yahh) is not an error of the text for yhvh (Yehovah) (Houbigant,) but an intensive repetition similar to those in verses 17, 19. Or the second may be added to explain and qualify the first. He did expect to see God, but not in the land of the living." -- Alexander. [85] "Et exauce les souspirs faits en foy." "And listens to sighs heaved in faith." [86] The sense of "lifting-up" belongs not to dll (dalal) but to dlh (dalah) Jerome adopted the sense of "weakened," and brought out the meaning by a supplement, in which he has been followed by almost all modern commentators. "My eyes were weakened (looking) on high." This rendering has been almost literally adapted in diodati's Italian version. "I mici occhi erano scemati (riguardando) ad alto." Professor Alexander translates thus, "My eyes are weak (with looking) upward, or, on high.)" -- Ed. [87] "Le mal m' oppresse." "Disease oppresses me." [88] "Undertake for me; rescue me out of the hand of the angel of death, and answer for me, to deliver me. The word signifies answering,' or, as we say, suretiship;' as in that passage, Answer (or, be surety) for thy servant for good. (Psalm 119:122.)" -- Jarchi. "Or, contend for me, undertake my cause; for thus, according to Jarchi, svq (gnashuk) must be translated, if we read it with Sin, (not Schin,) as he appears to have done; and in the Hebrew copy which I have used the point is on the left horn of the letter." -- Breithaupt. [89] I shall go softly. -- Eng. Ver. [90] Outre ces ans-ci. [91] "Behold, for peace I had great bitterness," or, "On my peace came great bitterness." -- Eng. Ver. [92] "Thou hast loved my soul, from the pit of destruction. (This exactly agrees with our authors marginal reading.) "We have here another instance of pregnant construction, to love from, that is, so to love as to deliver from. This sense is expressed in the English Bible by a circumlocution." -- Alexander. [93] "Satisfaction ou recompenses." "Satisfaction or compensations." [94] "For the grave cannot praise thee." -- Eng. Ver. "For the grave shall not confess thee." -- Alexander. [95] "Le Seigneur m'a delivre." "The Lord hath delivered me." [96] "The obvious ellipsis in the first clause may be variously filled with came, hastened, commanded, was ready, be pleased,' or with the verb is,' as an idiomatic periphrasis of the future, is to save' for will save." -- Alexander. [97] "L'arc en la nuce." "The bow in the cloud."

The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Isa 38:9 is the heading or inscription.

cutting off--ROSENMULLER translates, "the meridian"; when the sun stands in the zenith: so "the perfect day" (Pro 4:18). Rather, "in the tranquillity of my days," that is, that period of life when I might now look forward to a tranquil reign [MAURER]. The Hebrew is so translated (Isa 62:6-7). go to--rather, "go into," as in Isa 46:2 [MAURER]. residue of my years--those which I had calculated on. God sends sickness to teach man not to calculate on the morrow, but to live more wholly to God, as if each day were the last.

Lord . . . Lord--The repetition, as in Isa 38:19, expresses the excited feeling of the king's mind. See the Lord (Jehovah)--figuratively for "to enjoy His good gifts." So, in a similar connection (Psa 27:13). "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living"; (Psa 34:12), "What man is he that desireth life that he may see good?" world--rather, translate: "among the inhabitants of the land of stillness," that is, Hades [MAURER], in parallel antithesis to "the land of the living" in the first clause. The Hebrew comes from a root, to "rest" or "cease" (Job 14:6).

age--rather, as the parallel "shepherd's tent" requires habitation, so the Arabic [GESENIUS]. departed--is broken up, or shifted, as a tent to a different locality. The same image occurs (Co2 5:1; Pe2 1:12-13). He plainly expects to exist, and not cease to be in another state; as the shepherd still lives, after he has struck his tent and removed elsewhere. I have cut off--He attributes to himself that which is God's will with respect to him; because he declares that will. So Jeremiah is said to "root out" kingdoms, because he declares God's purpose of doing so (Jer 1:10). The weaver cuts off his web from the loom when completed. Job 7:6 has a like image. The Greeks represented the Fates as spinning and cutting off the threads of each man's life. he--God. with pining sickness--rather, "from the thrum," or thread, which tied the loom to the weaver's beam. from day . . . to night--that is, in the space of a single day between morning and night (Job 4:20).

I reckoned . . . that--rather, I composed (my mind, during the night, expecting relief in the "morning," so Job 7:4): for ("that" is not, as in the English Version, to be supplied) as a lion He was breaking all my bones [VITRINGA] (Job 10:16; Lam 3:10-11). The Hebrew, in Psa 131:2, is rendered, "I quieted." Or else, "I made myself like a lion (namely, in roaring, through pain), He was so breaking my bones!" Poets often compare great groaning to a lion's roaring, so, Isa 38:14, he compares his groans to the sounds of other animals (Psa 22:1) [MAURER].

Rather, "Like a swallow, or a crane" (from a root; "to disturb the water," a bird frequenting the water) [MAURER], (Jer 8:7). chatter--twitter: broken sounds expressive of pain. dove--called by the Arabs the daughter of mourning, from its plaintive note (Isa 59:11). looking upward--to God for relief. undertake for--literally, "be surety for" me; assure me that I shall be restored (Psa 119:122).

The second part of the song passes from prayer to thanksgiving at the prayer being heard. What shall I say?--the language of one at a loss for words to express his sense of the unexpected deliverance. both spoken . . . and . . . done it-- (Num 23:19). Both promised and performed (Th1 5:24; Heb 10:23). himself--No one else could have done it (Psa 98:1). go softly . . . in the bitterness--rather, "on account of the bitterness"; I will behave myself humbly in remembrance of my past sorrow and sickness from which I have been delivered by God's mercy (see Kg1 21:27, Kg1 21:29). In Psa 42:4, the same Hebrew verb expresses the slow and solemn gait of one going up to the house of God; it is found nowhere else, hence ROSENMULLER explains it, "I will reverently attend the sacred festivals in the temple"; but this ellipsis would be harsh; rather metaphorically the word is transferred to a calm, solemn, and submissive walk of life.

by these--namely, by God's benefits, which are implied in the context (Isa 38:15, "He hath Himself done it" "unto me"). All "men live by these" benefits (Psa 104:27-30), "and in all these is the life of my spirit," that is, I also live by them (Deu 8:3). and (wilt) make me to live--The Hebrew is imperative, "make me to live." In this view he adds a prayer to the confident hope founded on his comparative convalescence, which he expressed, "Thou wilt recover me" [MAURER].

for peace--instead of the prosperity which I had previously. great bitterness--literally, "bitterness to me, bitterness"; expressing intense emotion. in love--literally, "attachment," such as joins one to another tenderly; "Thou hast been lovingly attached to me from the pit"; pregnant phrase for, Thy love has gone down to the pit, and drawn me out from it. The "pit" is here simply death, in Hezekiah's sense; realized in its fulness only in reference to the soul's redemption from hell by Jesus Christ (Isa 61:1), who went down to the pit for that purpose Himself (Psa 88:4-6; Zac 9:11-12; Heb 13:20). "Sin" and sickness are connected (Psa 103:3; compare Isa 53:4, with Mat 8:17; Mat 9:5-6), especially under the Old Testament dispensation of temporal sanctions; but even now, sickness, though not invariably arising from sin in individuals, is connected with it in the general moral view. cast . . . behind back--consigned my sins to oblivion. The same phrase occurs (Kg1 14:9; Neh 9:26; Psa 50:17). Contrast Psa 90:8, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance."

death--that is, the dead; Hades and its inhabitants (Job 28:22; see on Isa 38:11). Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what skepticism has drawn from it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men, for it is, as regards this world, an unseen land of stillness; "the living" alone can praise God on earth, in reference to which only he is speaking; Isa 57:1-2 shows that at this time the true view of the blessedness of the righteous dead was held, though not with the full clearness of the Gospel, which "has brought life and immortality to light" (Ti2 1:10). hope for thy truth-- (Psa 104:27). Their probation is at an end. They can no longer exercise faith and hope in regard to Thy faithfulness to Thy promises, which are limited to the present state. For "hope" ceases (even in the case of the godly) when sight begins (Rom 8:24-25); the ungodly have "no hope" (Th1 4:13). Hope in God's truth is one of the grounds of praise to God (Psa 71:14; Psa 119:49). Others translate, "cannot celebrate."

living . . . living--emphatic repetition, as in Isa 38:11, Isa 38:17; his heart is so full of the main object of his prayer that, for want of adequate words, he repeats the same word. father to the children--one generation of the living to another. He probably, also, hints at his own desire to live until he should have a child, the successor to his throne, to whom he might make known and so perpetuate the memory of God's truth. truth--faithfulness to His promises; especially in Hezekiah's case, His promise of hearing prayer.

was ready--not in the Hebrew; "Jehovah was for my salvation," that is, saved me (compare Isa 12:2). we--I and my people. in the house of the Lord--This song was designed, as many of the other Psalms, as a form to be used in public worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of our life." lump of figs--a round cake of figs pressed into a mass (Sa1 25:18). God works by means; the meanest of which He can make effectual. boil--inflamed ulcer, produced by the plague.

house of the Lord--Hence he makes the praises to be sung there prominent in his song (Isa 38:20; Psa 116:12-14, Psa 116:17-19). Next: Isaiah Chapter 39

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.

I said, in the cutting off of my days,.... When he was told that he should die, and he believed he should; this he calls a "cutting off" in allusion to the weaver's web, Isaiah 38:12 and a cutting off "his days", he being now in the prime of his age, about thirty nine or forty years of age, and not arrived to the common period of life, and to which, according to his constitution, and the course of nature, he might have attained. The Jews call such a death a cutting off, that is, by the hand of God, which is before a man is fifty years of age. The Vulgate Latin version is, "in the midst of my days"; as it was, according to the common term of life, being threescore and ten, and at most eighty, Psalm 90:10, I shall go to the gates of the grave; and enter there into the house appointed for all living, which he saw were open for him, and ready to receive him: I am deprived of the residue of my days; the other thirty or forty years which he might expect to have lived, according to the course of nature; of these he was bereaved, according to the sentence of death he now had in him; what if the words were rendered, "I am visited with more of my years (f)?" and so the sense be, when I was apprehensive that I was just going to be cut off, and to be deprived of the days and years I might have lived, and hoped I should, to the glory of God, and the good of my subjects; just when I saw it was all over with me, I had a gracious visit or message from the Lord, assuring me that fifteen years should be added to my life: and so this is mentioned as a singular instance of divine goodness, in the midst of his distress; and to this sense the Targum agrees, "because he remembered me for good, an addition was made to my years.'' (f) "visitatus sum, eum adhuc superessent anni", Tigurine version.

I said, I shall not see the Lord, even the Lord in the land of the living,.... Not any more, in this world, though in the other, and that more clearly, even face to face: his meaning is, that he should no more see him in the glass of the word; no more praise him in his house; worship him in his temple; enjoy him in his ordinances; and see his beauty, power, and glory, in the sanctuary; and confess unto him, and praise his name (g). The Targum is, "I shall no more appear before the face of the Lord in the land of the house of his Shechinah, in which is length of life; and I shall no more serve him in the house of the sanctuary.'' In the Hebrew text it is, "I shall not see Jah, Jah"; a word, the same with Jehovah; and is repeated, to show the vehemency of his affection for the Lord, and his ardent desire of communion with him: unless it should be rendered, "I shall not see the Lord's Lord in the land of the living (h)"; or the Lord's Christ in the flesh: I shall behold man no more with the inhabitants of the world; or "time" (i); of this fading transitory world, which will quickly cease, as the word for it signifies: next to God, his concern was, that he should no more enjoy the company of men, of his subjects, of his courtiers, of his relations, companions, and acquaintance; particularly of the saints, the excellent in the earth. (g) Ben Melech observes, that seeing or appearing before the Creator signifies confession and praise before him, and consideration of his ways; and this sense of the words, he says, R. Sandiah gives. (h) , Sept. "non videbo Jah Jah", Montanus, Vatablus. (i) "cum habitoribus temporis", Montanus. So Ben Melech explains it; and which will quickly cease. "mundus, tempus cito desinens"----ldx, "prodit mundi cessabilitatem, quatenus est colectio rerum pereuntium", Gusset. Ebr. Comment. p. 242. "cum habitatoribus terrae cessationis", Vitringa.

Mine age is departed, and is removed from me as a shepherd's tent,.... Or, my habitation (k); meaning the earthly house of his tabernacle, his body; this was just going, in his apprehension, to be unpinned, and removed like a shepherd's tent, that is easily taken down, and removed from place to place. Some understand it of the men of his age or generation; so the Targum, "from the children of my generation my days are taken away; they are cut off, and removed from me; they are rolled up as a shepherd's tent;'' which being made of skins, as tents frequently were, such as the Arabian shepherds used, were soon taken down, and easily rolled and folded up and carried elsewhere: I have cut off like a weaver my life; who, when he has finished his web, or a part of it, as he pleases, cuts it off from the loom, and disposes of it: this Hezekiah ascribes to himself, either that by reason of his sins and transgressions he was the cause of his being taken away by death so soon; or this was the thought he had within himself, that his life would now be cut off, as the weaver's web from the loom; for otherwise he knew that it was the Lord that would do it, whenever it was, as in the next clause: he will cut me off with pining sickness; which was now upon him, wasting and consuming him apace: or, "will cut me off from the thrum" (l); keeping on the metaphor of the weaver cutting off his web from the thrum, fastened to the beam of his loom: from day even tonight wilt thou make an end of me; he means the Lord by "he" in the preceding clause, and in this he addresses him; signifying that the affliction was so sharp and heavy upon him, which was the first day of it, that he did not expect to live till night, but that God would put a period to his days, fill them up, and finish his life, and dispatch him out of this world. (k) "habitatio mea", Vatablus, Junius & Tremellius. (l) "a liciis resecturus est me", Piscator; "a primis filis resecat me", Vitringa.

I reckoned till morning,.... Or, "I set my time till the morning (m)"; he fixed and settled it in his mind that he could live no longer than to the morning, if he lived so long; he thought he should have died before the night came on, and, now it was come, the utmost he could propose to himself was to live till morning; that was the longest time he could reckon of. According to the accents, it should be rendered, "I reckoned till morning as a lion"; or "I am like until the morning as a lion"; or, "I likened until the morning (God) as a lion"; I compared him to one; which agrees with what follows. The Targum is, "I roared until morning, as a lion roars;'' through the force of the disease, and the pain he was in: or rather, "I laid my bones together until the morning as a lion; "so indeed as a lion God" hath broken all my bones (n):'' so will he break all my bones; or, "it will break"; that is, the sickness, as Kimchi and Jarchi; it lay in his bones, and so violent was the pain, that he thought all his bones were breaking in pieces; such is the case in burning fevers, as Jerom observes; so Kimchi interprets it of a burning fever, which is like a fire in the bones. Some understand this of God himself, to which our version directs, who may be said to do this by the disease: compare with this Job 16:14 and to this sense the following clause inclines: from day even tonight wilt thou make an end of me; he lived till morning, which was more than he expected, and was the longest time he could set himself; and now be reckoned that before night it would be all over with him as to this world. This was the second day of his illness; and the third day he recovered, and went to the temple with his song of praise. (m) "statui, vel posui usque ad mane", Pagninus, Montanus; "constitui rursum terminum usque mane", Vatablus. (n) Reinbeck de Accent Heb. p. 411.

Like a crane, or a swallow, so did I chatter,.... Rather, "like a crane and a swallow", like both; sometimes loud and clamorous, like a crane (o), when the pain was very acute and grievous; and sometimes very low, through weakness of body, like the twittering of a swallow; or the moan he made under his affliction was like the mournful voices of these birds at certain times. Some think he refers to his prayers, which were quick and short, and expressed not with articulate words, but in groans and cries; at least were not regular and orderly, but interrupted, and scarce intelligible, like the chattering of the birds mentioned: I did mourn as a dove; silently and patiently, within himself, for his sins and transgressions; and because of his afflictions, the fruit of them: mine eyes fail with looking upwards; or, "on high"; or, as the Septuagint and Arabic versions express it, "to the height of heaven"; to the Lord there, whose Shechinah, as the Targum, is in the highest heavens: in his distress he looked up to heaven for help, but none came; he looked and waited till his eyes were weak with looking, and he could look no longer; both his eyes and his heart failed him, and he despaired of relief; and the prayer he put up was as follows: O Lord, I am oppressed; undertake for me; or, "it oppresseth me (p)"; that is, the disease; it lay so heavy upon him, it bore him down with the weight of it, he could not stand up under it; it had seized him, and crushed him; it held him fast, and he could not get clear of it; and therefore entreats the Lord to "undertake" for him, to be his surety for good, as in Psalm 119:122, he represents his disease as a bailiff that had arrested him, and was carrying him to the prison of the grave; and therefore prays that the Lord would bail him, or rescue him out of his hands, that he might not go down to the gates of the grave. So souls oppressed with the guilt of sin, and having fearful apprehensions of divine justice, should apply to Christ their surety, and take refuge in his undertakings, where only peace and safety are to be enjoyed. So Gussetius renders the words, "I have unrighteousness, be surety for me" (q); and takes them to be a confession of Hezekiah, acknowledging himself guilty of unrighteousness, praying and looking to Christ the Son of God, and to his suretyship engagements, who, though not yet come to fulfil them, certainly would. (o) So it is said in the Talmud, "Resh-Lakish cried like a crane", T. Bab. Kiddushin, Colossians 42. 1.((p) "Opprimit me, sub.infirmitas, vel morbus", Munster. (q) "njustitia est mihi hoc est, habeo injustitiam, reus suro injustitia, sponde pro me", Ebr. Comment, p. 654.

What shall I say?.... In a way of praise and thankfulness, for the mercies promised and received; I know not what to say; I want words to express the gratitude of my heart for the kindness bestowed. What shall I render to God for all his benefits? So the Targum, "what praise shall I utter, and I will say it before him?'' for here begins the account of his recovery, and his thanksgiving for it: he hath both spoken unto me, and himself hath done it; the Lord had sent him a message by the prophet, and assured him that he should recover, and on the third day go up to the temple; and now he had performed what he had promised, he was restored, and was come to the house of God with his thank offering; whatever the Lord says, he does; what he promises, he brings to pass: I shall go softly all my years in the bitterness of my soul; before he did not reckon of a day to live, now he speaks of his years, having fifteen added to his days, during which time he should "go softly", in a thoughtful "meditating" frame of mind (r); frequently calling to remembrance, and revolving in his mind, his bitter affliction, and recovery out of it, acknowledging the goodness and kindness of God unto him: or leisurely, step by step, without fear of any enemies, dangers, or death, having a promise of such a length of time to live: or go pleasantly and cheerfully, after the bitterness of my soul (s), as it may be rendered; that is, after it is over, or because of deliverance from it. So the Targum, "with what shall I serve him, and render to him for all the years he hath added to my life, and hath delivered me from the bitterness of my soul?'' (r) "motitando meditabor", Tigurine version; "leniter, vel pedetentim incedam" Vatablus; "alacriter incedam", Piscator, Vitringa. (s) "post amaritudinem", Piscator.

O Lord, by these things men live,.... Not by bread only, but by the word of God: by the promise of God, and by his power performing it; and by his favour and goodness continually bestowed; it is in him, and by his power and providence, that they live and move, and have their being, and the continuance of it; and it is his lovingkindness manifested to them that makes them live comfortably and go on cheerfully: and in all these things is the life of my spirit; what kept his soul in life were the same things, the promise, power, and providence of God; what revived his spirit, and made him comfortable and cheerful, was the wonderful love and great goodness of God unto him, in appearing to him, and for him, and delivering him out of his sore troubles. Ben Melech renders and gives the sense of the words thus; "to all will I declare and say, that in these", in the years of addition (the fifteen years added to his days) "are the life of my spirit"; so Kimchi. The Targum interprets it of the resurrection of the dead, "O Lord, concerning all the dead, thou hast said, that thou wilt quicken them; and before them all thou hast quickened my spirit:'' so wilt thou recover me, and make me to live; or rather, "and" or "for thou hast recovered (t) me, and made me to live"; for the Lord had not only promised it, but he had done it, Isaiah 38:15, and so the Targum, "and hast quickened me, and sustained me.'' (t) So Gataker.

Behold, for peace I had great bitterness,.... Meaning not that instead of peace and prosperity, which he expected would ensue upon the destruction of Sennacherib's army, came a bitter affliction upon him; for he is not now dwelling on that melancholy subject; but rather the sense is, that he now enjoyed great peace and happiness, though he had been in great bitterness; for the words may be rendered, "behold, I am in peace, I had great bitterness"; or thus, "behold my great bitterness is unto peace": or, "he has turned it into peace" (u); it has issued in it, and this is my present comfortable situation: "but", or rather, and thou hast in love to my soul delivered it from the pit of corruption: the grave, where bodies rot and corrupt, and are quite abolished, as the word signifies; see Psalm 30:3 or "thou hast embraced my soul from the pit of corruption (w)"; it seems to be an allusion to a tender parent, seeing his child sinking in a pit, runs with open arms to him, and embraces him, and takes him out. This may be applied to a state of nature, out of which the Lord in love delivers his people; which is signified by a pit, or dark dungeon, a lonely place, a filthy one, very uncomfortable, where they are starving and famishing; a pit, wherein is no water, Zechariah 9:11 and may fitly be called a pit of corruption, because of their corrupt nature, estate, and actions; out of this the Lord brings his people at conversion, and that because of his great love to their souls, and his delight in them; or it may be applied to their deliverance from the bottomless pit of destruction, which is owing to the Lord's being gracious to them, and having found a ransom for them, his own Son, Job 33:24, and to this sense the Septuagint, Vulgate Latin, and Arabic versions seem to incline; "for thou hast delivered my soul that it might not perish": in love to their souls, and that they may not perish, he binds them up in the bundle of life, with the Lord their God; he redeems their souls from sin, Satan, and the law; he regenerates, renews, and converts them, and preserves them safe to his everlasting kingdom and glory; in order to which, and to prevent their going down to the pit, they are put into the hands of Christ, redeemed by his precious blood, and are turned out of the broad road that leads to destruction: for thou hast cast all my sins behind thy back; as loathsome and abominable, and so as not to be seen by him; for though God sees all the sins of his people with his eye of omniscience, and in his providence takes notice of them, and chastises for them, yet not with his eye of avenging justice; because Christ has took them on himself, and made satisfaction for them, and an end of them; they are removed from them as far as the east is from the west, and no more to be seen upon them; nor will they be any more set before his face, or in the light of his countenance; but as they are out of sight they will be out of mind, never more remembered, but forgotten; as what is cast behind the back is seen and remembered no more. The phrase is expressive of the full forgiveness of sins, even of all sins; see Psalm 85:2, the object of God's love is the souls of his people; the instance of it is the delivery of them from the pit of corruption; the evidence of it is the pardon of their sins. (u) Abendana, after Joseph Kimchi, interprets it of changing bitterness into peace; he observes in the phrase that the first signifies change or permutation as in Jer. xlvlii. 11. and the second bitterness: and that the sense is this, behold, unto peace he hath changed my bitterness, that is the bitterness and distress which I had, he hath changed into peace. (w) "et tu amplexus es amore animam meam a fovea abolitionis"; Montanus; "tu vero propenso amore complexus es animam meam", Piscator; "tu tenero amore complexus animam meam", Vitringa.

For the grave cannot praise thee, death can not celebrate thee,.... That is, they that are in the grave, and under the power of death, they cannot celebrate the praises of God with their bodily organs; their souls may praise him in heaven, but they in their bodies cannot till the resurrection morn, or as long as they are under the dominion of the grave; so the Targum, "they that are in the grave cannot confess before thee, and the dead cannot praise thee;'' in like manner the Septuagint and Arabic versions: this shows the design of God in restoring him from his sickness, and the view he himself had in desiring life, which was to praise the Lord; and which end could not have been answered had he died, and been laid in the grave: they that go down to the pit cannot hope for thy truth: for the performance of promises, in which the truth and faithfulness of God appear; or for the Messiah, the truth of all the types of the former dispensation; those that go down to the pit of the grave, or are carried and laid there, can have no exercise of faith and hope concerning these things.

The living, the living, he shall praise thee, as I do this day,.... Every one of the living, or such who are both corporeally and spiritually alive; and therefore the word is repeated; none but such who are alive in a corporeal sense can praise the Lord in this world; and none but such who are spiritually alive can praise him aright, and such do under a true sense of the greatness of his mercies, and of their own unworthiness; and such a one was Hezekiah; for the words may be rendered, "as I am this day (x)"; that is, alive in both the above senses; and so did he praise God, in such a spiritual manner, even on the day he committed this to writing, and was now in the temple offering up this thanksgiving: the father to the children shall make known thy truth: not meaning himself, for at this time he had no children; though, no doubt, when he had any, as he afterwards had, particularly Manasseh, he took care to acquaint him with the truth and faithfulness of God in the fulfilling of his promises to him; and which every religious parent would do, and so transmit the memory thereof to future ages. (x) "quails ego sum hodie", Syr.

The Lord was ready to save me,.... Or, "the Lord to save me (y)"; he was at hand to save him; he was both able and willing to save him; he was a present help in time of need; he arose for his help, and that right early; he very quickly delivered him out of his distress; he, who one day expected death every moment, was the next day in the temple praising God: therefore will we sing my songs; which were made by him, or concerning him, or which he ordered to be sung, as he did the Psalms of David, 2 Chronicles 29:30, to the stringed instruments: which were touched with the fingers, or struck with a quill or bow; which distinguishes them from wind instruments, which were blown with the mouth; each of these were used in the temple service: all the days of our life; he had before said "we will sing", meaning his family and his friends with him, his courtiers, princes, and nobles, or he and the singers of Israel; and this he determined to do as long as he and they lived; signifying, that the mercy granted would never be forgotten by him, as well as there would be new mercies every day, which would call for praise and thankfulness: and this he proposed to do in the house of the Lord; in the temple; not only privately, but publicly; not in his closet and family only, but in the congregation of the people; that the goodness of God to him might be more known, and the praise and glory given him be the greater. (y) "Dominus ad servandum me", Montanus; "Jehova est ad salvandum me", Cocceius, Vitringa.

For Isaiah had said,.... Before the above writing was made, which ends in the preceding verse; for this and the following are added by Isaiah, or some other person, taken out of 2 Kings 20:7. The Septuagint version adds, "to Hezekiah"; but the speech seems rather directed to some of his servants, or those that were about him: let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover; which was done, and he did accordingly recover. Aben Ezra, Jarchi, and. Kimchi, all of them say, that this was a miracle within a miracle, since figs are hurtful to ulcers; and so say others; though it is observed by some, that they are useful for the ripening and breaking of ulcers; however, it was not from the natural force of these figs, but by the power of God, that this cure was effected; for, without that, it was impossible so malignant an ulcer and so deadly a sickness as Hezekiah's were could have been cured, and especially so suddenly; nor were these figs used as a medicine, but as a sign of recovery, according to the Lord's promise, and as a means of assisting Hezekiah's faith in it.

Hezekiah also had said,.... Unto Isaiah, as in 2 Kings 20:8, what is the sign that I shall go up to the house of the Lord? both of his health, and of his going up to the temple with thanksgiving for it; though the former is not here mentioned, as it is elsewhere; partly because it is supposed in the latter, for without that he could not have gone up to the temple; and partly because he was more solicitous for the worship and honour of God in his house, the for his health. The Syriac version transposes these verses, "Hezekiah had said, what is the sign? &c. and Isaiah had answered, let them take a lump of figs", &c. as if this latter was the sign; whereas it was that of the sun's going down ten degrees on the dial of Ahaz, Isaiah 38:7; see Gill on Isaiah 38:7, Isaiah 38:8.