Chú giải Kinh Thánh

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:

1. The statement of the dangerous sickness of Hezekiah, and the message of God to him by the prophet Isaiah 38:1.

2. The prayer which Hezekiah offered for his recovery Isaiah 38:3.

3. 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.

4. The record which Hezekiah made in gratitude to God for his recovery Isaiah 38:9-20; and

5. The statement of the manner in which his recovery was effected Isaiah 38:21-22.

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 -

1. 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.

2. 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.

3. 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.

Then Hezekiah turned his face toward the wall - The wall of the room in which he was lying He was probably lying on a couch next the wall of his room. Eastern houses usually have such couches or ottomans running along on the sides of the room on which they recline, and on which they lie when they are sick. Hezekiah probably turned his face to the wall in order that his emotion and his tears might not be seen by the bystanders, or in order that he might compose himself the better for devotion. His prayer he wished, doubtless, to be as secret as possible. The Chaldee renders this, 'Turned his face to the wall of the house of the sanctuary;' that is, of the temple, so that it might appear that be prayed toward the temple. Thus Daniel; when in Babylon, is said to have prayed with his windows opened toward Jerusalem Daniel 6:10. The Mahometans pray everywhere with their faces turned toward Mecca. But there is no evidence in the Hebrew text that Hezekiah prayed in that manner. The simple idea is, that he turned over on his couch toward the wall of his room, doubtless, for the greater privacy, and to hide his deep emotion.

And said, Remember now, O Lord, I beseech thee - The object which Hezekiah desired was evidently that his life might be spared, and that he might not be suddenly cut off. He therefore makes mention of the former course of his life, not with ostentation, or as a ground of his acceptance or justification, but as a reason why his limb should not be cut off. He had not lived as many of the kings of Israel had done. He had not been a patron of idolatry. He had promoted an extensive and thorough reformation among the people. He had exerted his influence as a king in the service of Yahweh, and it was his purpose still to do it; and he, therefore, prayed that his life might be spared in order that he might carry forward and perfect his plans for the reformation of the people, and for the establishment of the worship of Yahweh.

How I have walked - How I have lived. Life, in the Scriptures, is often represented as a journey, and a life of piety is represented as walking with God (see Genesis 5:24; Genesis 6:9; 1 Kings 9:4; 1 Kings 11:33).

In truth - In the defense and maintenance of the truth, or in sincerity.

And with a perfect heart - With a heart sound, sincere, entire in thy service. This had been his leading aim; his main, grand purpose. He had not pursued his own ends, but his whole official royal influence bad been on the side of religion. This refers to his public character rather than to his private feelings. For though, as a man, he might be deeply conscious of imperfection; yet as a king, his influence had been wholly on the side of religion, and he had not declined from the ways of God.

And have done that which is good - This accords entirely with the account which is given of him in 2 Kings 18:3-5.

And Hezekiah wept sore - Margin, as Hebrew, 'With great weeping.' Josephus (Ant. x. 2. 1) says, that the reason why Hezekiah was so much affected was that he was then childless, and saw that he was about to leave the government without a successor. Others suppose that it was because his death would be construed by his enemies as a judgment of God for his stripping the temple of its ornaments 2 Kings 18:16. It is possible that several things may have been combined in producing the depth of his grief. In his song, or in the record which he made to express his praise to God for his recovery, the main reason of his grief which he suggested was, the fact that he was in danger of being cut off in the midst of his days; that the blessings of a long life were likely to be denied him (see Isaiah 38:10-12). We have here an instance in which even a good man may be surprised, alarmed, distressed, at the sudden announcement that he must die. The fear of death is natural; and even those who are truly pious are sometimes alarmed when it comes.

Then came the word of the Lord - In the parallel place in 2 Kings 20:4, it is said, 'And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came unto him.' That is, the message of God name to Isaiah before he had left Hezekiah; or as soon as he had offered his prayer. This circumstance is omitted by Isaiah on the revision of his narrative which we have before us. But there is no contradiction. In this place it is implied that the message came to him soon, or immediately.

The God of David thy father - David is mentioned here, probably, because Hezekiah had a strong resemblance to him 2 Kings 18:3, and because a long and happy reign had been granted to David; and also because the promise had been made to David that there should not fail a man to sit on his throne (see the note at Isaiah 37:35). As Hezekiah resembled David, God promised that his reign should be lengthened out; and as he perhaps was then without a son and successor, God promised him a longer life, with the prospect that he might have an heir who should succeed him on the throne.

Behold, I will add unto thy days fifteen years - This is perhaps the only instance in which any man has been told exactly how long he would live. Why God specified the time cannot now be known. It was, however, a full answer to the prayer of Hezekiah, and the promise is a full demonstration that God is the hearer of prayer, and that he can answer it at once. We learn here, that it is right for a friend of God to pray for life. In times of sickness, and even when there are indications of a fatal disease, it is not improper to pray that the disease may be removed, and the life prolonged. If the desire be to do good; to advance the kingdom of God; to benefit others; or to perfect some plan of benevolence which is begun, it is not improper to pray that God would prolong the life. Who can tell but that he often thus spares useful lives when worn down with toil, and when the frame is apparently sinking to the grave, in answer to prayer? He does not indeed work miracles as he did in the case of Hezekiah, but he may direct to remedies which had not before occurred; or he may himself give a sudden and unlooked-for turn to the disease, and restore the sufferer again to health.

And I will deliver thee and this city - The purport of this promise is, that he and the city should be finally and entirely delivered from all danger of invasion from the Assyrians. It might be apprehended that Sennacherib would collect a large army, and return; or that his successor would prosecute the war which he had commenced. But the assurance here is given to Hezekiah that he had nothing more to fear from the Assyrians (see the notes at Isaiah 31:4-5; Isaiah 37:35). In the parallel place in 2 Kings 20:6, it is added. 'I will defend this city for mine own sake, and for my servant David's sake.' In the parallel passage also, in 2 Kings 20:7-8, there is inserted the statement which occurs in Isaiah at the end of the chapter Isaiah 38:21-22. It is evident that those two verses more appropriately come in here. Lowth conjectures that the abridger of the history omitted those verses, and when he had transcribed the song of Hezekiah, he saw that they were necessary to complete the narrative, and placed them at the end of the chapter, with proper marks to have them inserted in the right place, which marks were overlooked by transcribers. It is, however, immaterial where the statement is made; and it is now impossible to tell in what manner the transposition occurred.

And this shall be a sign unto thee - That is, a sign, or proof that God would do what he had promised, and that Hezekiah would recover and be permitted to go again to the temple of the Lord Isaiah 38:22; 2 Kings 20:8. On the meaning of the word 'sign,' see Isaiah 7:11, note; Isaiah 7:14, note; compare the note at Isaiah 37:30. The promise was, that he should be permitted to go to the temple in three days 2 Kings 20:5.