88 lines
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88 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Song of Songs';
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Title = 'The Book of the Prophet Isaiah';
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SubTitle3 = 'CHAPTER 38';
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<p id="Chapter38" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 38
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<p id="Isa38_1"><a onclick="return mV('Isa',38,'1-22');">Isa 38:1-22</a>. HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED.</P>
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<p><b>1. Set...house in order</b>—Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.
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<br><br><b>thou shall die</b>—speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.
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<p id="Isa38_2"><b>2.</b> 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.
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<p id="Isa38_3"><b>3.</b> 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, etc., <a onclick="return mV('Exd',20,12);">Exd 20:12</a>) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.
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<br><br><b>walked</b>—Life is a journey; the pious "walk with God" (<a onclick="return mV('Gen',5,24);">Gen 5:24</a>; <a onclick="return mV('1Ki',9,4);">1Ki 9:4</a>).
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<br><br><b>perfect</b>—sincere; not absolutely perfect, but <i>aiming</i> towards it (<a onclick="return mV('Mat',5,45);">Mat 5:45</a>); single-minded in walking as in the presence of God (<a onclick="return mV('Gen',17,1);">Gen 17:1</a>). The <i>letter</i> of the Old Testament legal righteousness was, however, a standard very much below the <i>spirit</i> of the law as unfolded by Christ (<a onclick="return mV('Mat',5,'20-48');">Mat 5:20-48</a>; <a onclick="return mV('2Cr',3,6,14,17);">2Cr 3:6, 14, 17</a>).
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<br><br><b>wept sore</b>—JOSEPHUS says, the reason why he wept so sorely was that being childless, he was leaving the <i>kingdom</i> 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 (<a onclick="return mV('2Ki',23,26,27);">2Ki 23:26-27</a>).
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<p id="Isa38_4"><b>4.</b> In <a onclick="return mV('2Ki',20,4);">2Ki 20:4</a>, 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 <a onclick="return mV('Isa',65,24);">Isa 65:24</a>; <a onclick="return mV('Psa',32,5);">Psa 32:5</a>; <a onclick="return mV('Dan',9,21);">Dan 9:21</a>).
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<p id="Isa38_5"><b>5. God of David thy father</b>—God remembers the covenant with the father to the children (<a onclick="return mV('Exd',20,5);">Exd 20:5</a>; <a onclick="return mV('Psa',89,28,29);">Psa 89:28-29</a>).
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<br><br><b>tears</b>— (<a onclick="return mV('Psa',56,8);">Psa 56:8</a>).
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<br><br><b>days...years</b>—Man's <i>years,</i> however many, are but as so many <i>days</i> (<a onclick="return mV('Gen',5,27);">Gen 5:27</a>).
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<p id="Isa38_6"><b>6.</b> In <a onclick="return mV('2Ki',20,8);">2Ki 20:8</a>, after this verse comes the statement which is put at the end, in order not to interrupt God's message (<a onclick="return mV('Isa',38,21,22);">Isa 38:21-22</a>) by Isaiah (<a onclick="return mV('Isa',38,'5-8');">Isa 38:5-8</a>).
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<br><br><b>will deliver</b>—The city was <i>already</i> delivered, but here assurance is given, that. Hezekiah shall have <i>no more</i> to fear from the Assyrians.
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<p id="Isa38_7"><b>7. sign</b>—a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord <i>the third day</i>" (<a onclick="return mV('2Ki',20,5,8);">2Ki 20:5, 8</a>); the words in italics are not in Isaiah.
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<p id="Isa38_8"><b>8. bring again</b>—cause to return (<a onclick="return mV('Jos',10,'12-14');">Jos 10:12-14</a>). In <a onclick="return mV('2Ki',20,9,11);">2Ki 20:9, 11</a>, 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 <a onclick="return mV('Jos',10,12, 14);">Jos 10:12, 14</a>).
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<br><br><b>sundial of Ahaz</b>—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 (<a onclick="return mV('2Ki',16,7,10);">2Ki 16:7, 10</a>). "Shadow of the degrees" means the shadow made on the degrees. JOSEPHUS thinks these degrees were <i>steps ascending</i> 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 <a onclick="return mV('Isa',38,21,22);">Isa 38:21-22</a>, where translate, shall <i>this</i> shadow go forward, etc.; the dial was no doubt <i>in sight,</i> probably "in the middle court" (<a onclick="return mV('2Ki',20,4);">2Ki 20:4</a>), 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 (<a onclick="return mV('2Ki',20,'9-11');">2Ki 20:9-11</a>); that effect was only <i>local,</i> and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done <i>in the land</i>" (<a onclick="return mV('2Ch',32,31);">2Ch 32:31</a>), 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 (<a onclick="return mV('Dan',3,6);">Dan 3:6</a>).
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<p id="Isa38_9"><b>9-20.</b> The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. <a onclick="return mV('Isa',38,9);">Isa 38:9</a> is the heading or inscription.
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<p id="Isa38_10"><b>10. cutting off</b>—ROSENMULLER translates, "the meridian"; when the sun stands in the zenith: so "the perfect day" (<a onclick="return mV('Pro',4,18);">Pro 4:18</a>). Rather, "in the <i>tranquillity</i> of my days," that is, that period of life when I might now look forward to a tranquil reign [MAURER]. The <i>Hebrew</i> is so translated (<a onclick="return mV('Isa',62,6,7);">Isa 62:6-7</a>).
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<br><br><b>go to</b>—rather, "go <i>into,</i>" as in <a onclick="return mV('Isa',46,2);">Isa 46:2</a> [MAURER].
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<br><br><b>residue of my years</b>—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.
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<p id="Isa38_11"><b>11. Lord...Lord</b>—The repetition, as in <a onclick="return mV('Isa',38,19);">Isa 38:19</a>, expresses the excited feeling of the king's mind.
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<br><br><b>See the Lord</b> (Jehovah)—figuratively for "to enjoy His good gifts." So, in a similar connection (<a onclick="return mV('Psa',27,13);">Psa 27:13</a>). "I had fainted, unless I had believed <i>to see the goodness of the Lord</i> in the land of the living"; (<a onclick="return mV('Psa',34,12);">Psa 34:12</a>), "What man is he that desireth life that he may <i>see good?</i>"
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<br><br><b>world</b>—rather, translate: "among the inhabitants of the land of <i>stillness,</i>" that is, Hades [MAURER], in parallel antithesis to "the land of the living" in the first clause. The <i>Hebrew</i> comes from a root, to "rest" or "cease" (<a onclick="return mV('Job',14,6);">Job 14:6</a>).
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<p id="Isa38_12"><b>12. age</b>—rather, as the parallel "shepherd's tent" requires <i>habitation,</i> so the <i>Arabic</i> [GESENIUS].
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<br><br><b>departed</b>—is broken up, or shifted, as a tent to a different locality. The same image occurs (<a onclick="return mV('2Cr',5,1);">2Cr 5:1</a>; <a onclick="return mV('2Pe',1,12,13);">2Pe 1:12-13</a>). 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.
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<br><br><b>I have cut off</b>—He attributes to <i>himself</i> that which is <i>God's</i> will with respect to him; because he <i>declares</i> that will. So Jeremiah is said to "root out" kingdoms, because he <i>declares</i> God's purpose of doing so (<a onclick="return mV('Jer',1,10);">Jer 1:10</a>). The weaver cuts off his web from the loom when completed. <a onclick="return mV('Job',7,6);">Job 7:6</a> has a like image. The Greeks represented the Fates as spinning and cutting off the threads of each man's life.
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<br><br><b>he</b>—God.
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<br><br><b>with pining sickness</b>—rather, "from the thrum," or thread, which tied the loom to the weaver's beam.
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<br><br><b>from day...to night</b>—that is, in the space of a single day between morning and night (<a onclick="return mV('Job',4,20);">Job 4:20</a>).
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<p id="Isa38_13"><b>13. I reckoned...that</b>—rather, <i>I composed</i> (my mind, during the night, expecting relief in the "morning," so <a onclick="return mV('Job',7,4);">Job 7:4</a>): <i>for</i> ("<i>that</i>" is not, as in the <i>English Version,</i> to be supplied) as a lion He <i>was breaking</i> all my bones [VITRINGA] (<a onclick="return mV('Job',10,16);">Job 10:16</a>; <a onclick="return mV('Lam',3,10,11);">Lam 3:10-11</a>). The <i>Hebrew,</i> in <a onclick="return mV('Psa',131,2);">Psa 131:2</a>, 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, <a onclick="return mV('Isa',38,14);">Isa 38:14</a>, he compares his groans to the sounds of other animals (<a onclick="return mV('Psa',22,1);">Psa 22:1</a>) [MAURER].
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<p id="Isa38_14"><b>14.</b> Rather, "Like a swallow, or a crane" (from a root; "to disturb the water," a bird frequenting the water) [MAURER], (<a onclick="return mV('Jer',8,7);">Jer 8:7</a>).
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<br><br><b>chatter</b>—twitter: broken sounds expressive of pain.
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<br><br><b>dove</b>—called by the Arabs the daughter of mourning, from its plaintive note (<a onclick="return mV('Isa',59,11);">Isa 59:11</a>).
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<br><br><b>looking upward</b>—to God for relief.
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<br><br><b>undertake for</b>—literally, "be surety for" me; assure me that I shall be restored (<a onclick="return mV('Psa',119,122);">Psa 119:122</a>).
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<p id="Isa38_15"><b>15-20.</b> The second part of the song passes from prayer to thanksgiving at the prayer being heard.
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<br><br><b>What shall I say?</b>—the language of one at a loss for words to express his sense of the unexpected deliverance.
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<br><br><b>both spoken...and...done it</b>— (<a onclick="return mV('Num',23,19);">Num 23:19</a>). Both promised and performed (<a onclick="return mV('1Th',5,24);">1Th 5:24</a>; <a onclick="return mV('Hbr',10,23);">Hbr 10:23</a>).
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<br><br><b>himself</b>—No one else could have done it (<a onclick="return mV('Psa',98,1);">Psa 98:1</a>).
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<br><br><b>go softly...in the bitterness</b>—rather, "<i>on account</i> 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 <a onclick="return mV('1Ki',21,27, 29);">1Ki 21:27, 29</a>). In <a onclick="return mV('Psa',42,2);">Psa 42:2</a>, the same <i>Hebrew</i> 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 <i>calm, solemn,</i> and <i>submissive</i> walk of life.
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<p id="Isa38_16"><b>16. by these</b>—namely, <i>by God's benefits,</i> which are implied in the context (<a onclick="return mV('Isa',38,15);">Isa 38:15</a>, "He hath Himself done it" "unto me"). <i>All</i> "men live by these" benefits (<a onclick="return mV('Psa',104,'27-30');">Psa 104:27-30</a>), "and in all these is the life of my spirit," that is, I also live by them (<a onclick="return mV('Deu',8,3);">Deu 8:3</a>).
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<br><br><b>and</b> (wilt) <b>make me to live</b>—The <i>Hebrew</i> is <i>imperative,</i> "make me to live." In this view he adds a <i>prayer</i> to the confident hope founded on his comparative convalescence, which he expressed, "Thou <i>wilt</i> recover me" [MAURER].
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<p id="Isa38_17"><b>17. for peace</b>—instead of the prosperity which I had previously.
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<br><br><b>great bitterness</b>—literally, "bitterness to me, bitterness"; expressing intense emotion.
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<br><br><b>in love</b>—literally, "attachment," such as <i>joins</i> 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 <i>death,</i> in Hezekiah's sense; realized in its fulness only in reference to the <i>soul's</i> redemption from hell by Jesus Christ (<a onclick="return mV('Isa',61,1);">Isa 61:1</a>), who went down to the pit for that purpose Himself (<a onclick="return mV('Psa',88,'4-6');">Psa 88:4-6</a>; <a onclick="return mV('Zec',9,11,12);">Zec 9:11-12</a>; <a onclick="return mV('Hbr',13,20);">Hbr 13:20</a>). "Sin" and sickness are connected (<a onclick="return mV('Psa',103,3);">Psa 103:3</a>; compare <a onclick="return mV('Isa',53,4);">Isa 53:4</a>, with <a onclick="return mV('Mat',8,17);">Mat 8:17</a>; <a onclick="return mV('Mat',9,5,6);">9:5-6</a>), especially under the Old Testament dispensation of temporal sanctions; but even now, sickness, though not invariably arising from sin <i>in individuals,</i> is connected with it in the general moral view.
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<br><br><b>cast...behind back</b>—consigned my sins to oblivion. The same phrase occurs (<a onclick="return mV('1Ki',14,9);">1Ki 14:9</a>; <a onclick="return mV('Neh',9,26);">Neh 9:26</a>; <a onclick="return mV('Psa',50,17);">Psa 50:17</a>). Contrast <a onclick="return mV('Psa',90,8);">Psa 90:8</a>, "Thou hast set our iniquities <i>before</i> thee, our secret sins <i>in the light of thy countenance.</i>"
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<p id="Isa38_18"><b>18. death</b>—that is, the dead; Hades and its inhabitants (<a onclick="return mV('Job',28,22);">Job 28:22</a>; see on JFB for <a href="./Comm/jfb/Isa/Isa038.html#Isa38_11">Isa 38:11</a>). 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 <i>before men,</i> for it is, <i>as regards this world,</i> an unseen land of stillness; "the living" alone can praise God <i>on earth,</i> in reference to which only he is speaking; <a onclick="return mV('Isa',57,1,2);">Isa 57:1-2</a> 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" (<a onclick="return mV('2Ti',1,10);">2Ti 1:10</a>).
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<br><br><b>hope for thy truth</b>— (<a onclick="return mV('Psa',104,27);">Psa 104:27</a>). 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 (<a onclick="return mV('Rom',8,24,25);">Rom 8:24-25</a>); the ungodly have "no hope" (<a onclick="return mV('1Th',4,13);">1Th 4:13</a>). Hope in God's truth is one of the grounds of praise to God (<a onclick="return mV('Psa',71,14);">Psa 71:14</a>; <a onclick="return mV('Psa',119,49);">119:49</a>). Others translate, "cannot celebrate."
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<p id="Isa38_19"><b>19. living...living</b>—emphatic repetition, as in <a onclick="return mV('Isa',38,11,17);">Isa 38:11, 17</a>; his heart is so full of the main object of his prayer that, for want of adequate words, he repeats the same word.
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<br><br><b>father to the children</b>—one generation of the <i>living</i> 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.
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<br><br><b>truth</b>—<i>faithfulness</i> to His promises; especially in Hezekiah's case, His promise of hearing prayer.
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<p id="Isa38_20"><b>20. was ready</b>—not in the <i>Hebrew;</i> "Jehovah was for my salvation," that is, saved me (compare <a onclick="return mV('Isa',12,2);">Isa 12:2</a>).
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<br><br><b>we</b>—I and my people.
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<br><br><b>in the house of the Lord</b>—This song was designed, as many of the other Psalms, as a <i>form</i> to be used in public worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of <i>our</i> life."
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<br><br><b>lump of figs</b>—a round cake of figs pressed into a mass (<a onclick="return mV('1Sa',25,18);">1Sa 25:18</a>). God works by means; the meanest of which He can make effectual.
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<br><br><b>boil</b>—inflamed ulcer, produced by the plague.
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<p id="Isa38_21"></a>
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<p id="Isa38_22"><b>22. house of the Lord</b>—Hence he makes the praises to be sung there prominent in his song (<a onclick="return mV('Isa',38,20);">Isa 38:20</a>; <a onclick="return mV('Psa',116,'12-14','17-19');">Psa 116:12-14, 17-19</a>).
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