Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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This chapter contains the record of an important transaction which occurred in the time of Isaiah, and in which he was deeply interested - the dangerous sickness, and the remarkable recovery of Hezekiah. It is introduced here, doubtless, because the account was drawn up by Isaiah (see Analysis of Isaiah 36); and because it records his agency at an important crisis of the history. A record of the same transaction, evidently from the same hand, occurs in 2 Kings 20:1-11. But the account differs more than the records in the two previous chapters. It is abrigded in Isaiah by omitting what is recorded in Kings in Isaiah 38:4, and in the close of Isaiah 38:6, it is transposed in the statement which occurs in regard to the application of the 'lump of figs;' and it is enlarged by the introduction of the record which Hezekiah made of his sickness and recovery Isaiah 38:9-20.
The contents of the chapter are:
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The statement of the dangerous sickness of Hezekiah, and the message of God to him by the prophet Isaiah 38:1.
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The prayer which Hezekiah offered for his recovery Isaiah 38:3.
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The assurance which God gave to him by the prophet that his days should be lengthened out fifteen years, and the sign given to confirm it by the retrocession of the shadow on the sun-dial of Ahaz Isaiah 38:5-8.
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The record which Hezekiah made in gratitude to God for his recovery Isaiah 38:9-20; and
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The statement of the manner in which his recovery was effected Isaiah 38:21-22.
Adam Clarke's Commentary and Critical Notes on the Bible
Isaiah 38 Introduction
Account of Hezekiah's dangerous sickness and miraculous recovery, Isaiah 38:1-9. Tender and beautiful song of thanksgiving, in which this pious king breathed out the sentiments of a grateful heart, when his life was, as it were, restored. This ode may be adapted to other cases; and will always afford profit and pleasure to those who are not void of feeling and piety, Isaiah 38:10-22.
INTRODUCTION TO Isaiah 38
This chapter gives an account of Hezekiah's sickness, recovery, and thanksgiving on that account. His sickness, and the nature of it, and his preparation for it, as directed to by the prophet, Isaiah 38:1, his prayer to God upon it, Isaiah 38:2 the answer returned unto it, by which he is assured of living fifteen years more, and of the deliverance and protection of the city of Jerusalem from the Assyrians, Isaiah 38:4, the token of his recovery, the sun going back ten degrees on the dial of Ahaz, Isaiah 38:7, a writing of Hezekiah's upon his recovery, in commemoration of it, Isaiah 38:9, in which he represents the deplorable condition he had been in, the terrible apprehensions he had of things, especially of the wrath and fury of the Almighty, and his sorrowful and mournful complaints, Isaiah 38:10, he observes his deliverance according to the word of God; expresses his faith in it; promises to retain a cheerful sense of it; owning that it was by the promises of God that he had lived as other saints did; and ascribes his preservation from the grave to the love of God to him, of which the forgiveness of his sins was an evidence, Isaiah 38:15, the end of which salvation was, that he might praise the Lord, which he determined to do, on stringed instruments, Isaiah 38:18, and the chapter is closed with observing the means of curing him of his boil; and that it was at his request that the sign of his recovery was given him, Isaiah 38:21.
Ch. 38 Hezekiah’s Sickness and Recovery
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Isa 38:1-22.
Isa 38:1-22.
HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED.
1. Set . . . house in order--Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.
thou shall die--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.
In those days - That is, his sickness commenced about the period in which the army of Sennacherib was destroyed. It has been made a question whether the sickness of Hezekiah was before or after the invasion of Sennacherib. The most natural interpretation certainly is, that it occurred after that invasion, and probably at no distant period. The only objection to this view is the statement in Isaiah 38:6, that God would deliver him out of the hand of the king of Assyria, which has been understood by many as implying that he was then threatened with the invasion. But this may mean simply that he would be perpetually and finally delivered from his hand; that he would be secure in that independence from a foreign yoke which he had long sought 2 Kings 18:7; and that the Assyrian should not be able again to bring the Jews into subjection (see the notes at Isaiah 37:30-31; compare the note at Isaiah 38:6). Jerome supposes that it was brought upon him lest his heart should be elated with the signal triumph, and in order that, in his circumstances, he might be kept humble. Josephus (Ant. x. 2. 1) says that the sickness occurred soon after the destruction of the army of Sennacherib. Prideaux (Connection, vol. i. p. 137) places his sickness before the invasion of the Assyrians.
Was sick - What was the exact nature of this sickness is not certainly known. In Isaiah 38:21 it is said that it was 'a boil,' and probably it was a pestilential boil. The pestilence or plague is attended with an eruption or boil. 'No one,' says Jahn, 'ever recovered from the pestilence unless the boil of the pestilence came out upon him, and even then he could not always be cured' (Biblical Antiquities, Section 190). The pestilence was, and is still, rapid in its progress. It terminates the life of those who are affected with it almost immediately, and at the furthest within three or four days. Hence, we see one ground of the alarm of Hezekiah. Another cause of his anxiety was, that he had at this time no children, and consequently he had reason to apprehend that his kingdom would be thrown into contention by conflicting strifes for the crown.
Unto death - Ready to die; with a sickness which in the ordinary course would terminate his life.
Set thine house in order - Hebrew, 'Give command (צו tsâv) to thy house,' that is, to thy family. If you have any directions to give in regard to the succession to the crown, or in regard to domestic and private arrangements, let it be done soon. Hezekiah was yet in middle life. He came to the throne when he was twenty-five years old 2 Kings 18:2, and he had now reigned about fourteen years. It is possible that he had as yet made no arrangements in regard to the succession, and as this was very important to the peace of the nation, Isaiah was sent to him to apprize him of the necessity of leaving the affairs of his kingdom so that there should not be anarchy when he should die. The direction, also, may be understood in a more general sense as denoting that he was to make whatever arrangements might be necessary as preparatory to his death. We see here -
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The boldness and fidelity of a man of God. Isaiah was not afraid to go in and freely tell even a monarch that he must die. The subsequent part of the narrative would lead us to suppose that until this announcement Hezekiah did not regard himself as in immediate danger. It is evident here, that the physician of Hezekiah had not informed him of it - perhaps from the apprehension that his disease would be aggravated by the agitation of his mind on the subject. The duty was, therefore, left, as it is often, to a minister of religion - a duty which even many ministers are slow to perform, and which many physicians are reluctant to have performed.
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No danger is to be apprehended commonly from announcing to those who are sick their true condition. Friends and relatives are often reluctant to do it, for fear of agitating and alarming them. Physicians often prohibit them from knowing their true condition, under the apprehension that their disease may be aggravated. Yet here was a case in which pre-eminently there might be danger from announcing the danger of death. The disease was deeply seated. It was making rapid progress. It was usually incurable. Nay, there was here a moral certainty that the monarch would die. And this was a case, therefore, which particularly demanded, it would seem, that the patient should be kept quiet, and free from alarms. But God regarded it as of great importance that he should know His true condition, and the prophet was directed to go to him and faithfully to state it. Physicians and friends often err in this.
There is no species of cruelty greater than to suffer a friend to lie on a dying bed under a delusion. There is no sin more aggravated than that of designedly deceiving a dying man, and flattering him with the hope of recovery when there is a moral certainty that he will not, and cannot recover. And there is evidently no danger to be apprehended from communicating to the sick their true condition. It should be done tenderly, and with affection; but it should be done faithfully. I have had many opportunities of witnessing the effect of apprizing the sick of their situation, and of the moral certainty that they must die. And I cannot now recall an instance in which the announcement has had any unhappy effect on the disease. Often, on the contrary, the effect is to calm the mind, and to lead the dying to look up to God, and peacefully to repose on him. And the effect of that is always salutary. Nothing is more favorable for a recovery than a peaceful, calm, heavenly submission to God; and the repose and quiet which physicians so much desire their patients to possess, is often best obtained by securing confidence in God, and a calm resignation to his will.
- Every man with the prospect of death before him should set his house in order. Death is an event which demands preparation - a preparation which should not be deferred to the dying moment. In view of it, whether it comes sooner or later, our peace should be made with God and our worldly affairs so arranged that we can leave them without distraction, and without regret.
For thou shalt die, and not live - Thy disease is incurable. It is a mortal, fatal disease. The Hebrew is, 'for thou art dead' (מת mēth); that is, you are a dead man. A similar expression occurs in Genesis 20:3, in the address which God made to Abimelech: 'Behold thou art a dead man, on account of the woman which thou hast taken.' We have a similar phrase in our language, when a man is wounded, and when he says, 'I am a dead man.' This is all that we are required to understand here, that, according to the usual course of the disease, he must die. It is evident that Isaiah was not acquainted himself with the secret intention of God; nor did he know that Hezekiah would humble himself, and plead with God; nor that God would by a miracle lengthen out his life.
In those days - The reader is requested to consult the notes on 2 Kings 20 in reference to the principal parts of this chapter.
This chapter proceeds in the history of Hezekiah. Here is, I. His sickness, and the sentence of death he received within himself, Isa 38:1. II. His prayer in his sickness, Isa 38:2,3. III. The answer of peace which God gave to that prayer, assuring him that he should recover, that he should live fifteen years yet, that Jerusalem should be delivered from the king of Assyria, and that, for a sign to confirm his faith herein, the sun should go back ten degrees, Isa 38:4-8. And this we read and opened before, 2Ki 20:1, etc. But, IV. Here is Hezekiah's thanksgiving for his recovery, which we had not before, Isa 38:9-20. To which are added the means used (Isa 38:21), and the end the good man aimed at in desiring to recover, Isa 38:22. This is a chapter which will entertain the thoughts, direct the devotions, and encourage the faith and hopes of those that are confined by bodily distempers; it visits those that are visited with sickness.