Isaiah 38:8 Komentář

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, Isa 38:3). 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, Kg2 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.

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, Isa 38:1, his prayer to God upon it, Isa 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, Isa 38:4, the token of his recovery, the sun going back ten degrees on the dial of Ahaz, Isa 38:7, a writing of Hezekiah's upon his recovery, in commemoration of it, Isa 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, Isa 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, Isa 38:15, the end of which salvation was, that he might praise the Lord, which he determined to do, on stringed instruments, Isa 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, Isa 38:21.

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.

We find in the commentaries, written by our predecessors, that day had thirty-two hours. For when the sun had run its course, and reached the tenth hour, and the shadow had gone down by the ten degrees in the house of the temple, the sun turned back again by the ten degrees, according to the word of the Lord, and there were thus twenty hours. And again, the sun accomplished its own proper course, according to the common law, and reached its setting. And thus there were thirty-two hours.

(Verses 7-8) And this shall be a sign to you from the Lord, that the Lord will do this word that he has spoken: Behold, I will turn back the shadow of the steps by which it has gone down on the sun dial of Ahaz ten steps backwards: and the sun returned ten steps by the same steps that it had gone down. And Hezekiah said to Isaiah: What will be the sign that the Lord will heal me? To whom did the prophet respond: This will be the sign from the Lord that the Lord will do the word he has spoken: Do you want the shadow to approach by so many lines, or do you want it to go back the same number of steps? To whom Hezekiah said: It is easy for the shadow to advance ten lines, but I do not want it to happen; rather, I want it to go back ten steps. And when Isaiah invoked the power of the Lord, the sign was fulfilled. However, a sign is given that the sun turns back by ten degrees, which we turn according to Symmachus into lines and a sundial, which understood the degrees in the lines in order to make a clearer sense to those reading. Whether the steps were constructed with mechanical skill, so that as the shadow descended, it would mark the hours. This sign was a type of both the present time and the future, so that just as the sun would return to the beginning of its course, so would Hezekiah's life return to the disclosed years; and for us who live in the week and the octave, through the resurrection of Christ, the spaces of life are extended. The holy places in this province are accustomed to show within the enclosed Temple the steps of the house of Hezekiah, or of Ahaz, which the sun descended through them. But I will never believe, not to mention Ahaz, who was a wicked king; but of any righteous king, that their house was in the Temple of God: since it is said that Solomon, among other things, offended God because he built on a high place, from where he used to look down on the courtyard of the Temple while walking in the tower of the palace (3 Kings 9).

For Hezekiah’s sake the sun turned back, but for Christ the sun was eclipsed. The sun did not simply retrace its path for Christ but was completely eclipsed. This shows the difference between Hezekiah and Jesus. The former’s prayer resulted in the canceling of God’s decree. But does not Jesus forgive sins? Repent, shut your door, and pray to be forgiven. Pray that Christ may remove you from the burning flames, for confession has power even to quench fire, power even to tame lions.

With the sun, that is, through the movement of the sun; ten lines, by which ten hours were calculated according to the movement of the shadow; and the sun returned: if it did so right away, then that artificial day had twenty-two hours of daylight, nearly doubled according to the Gloss; but if it returned through the lines successively, so that it came through ten and returned through ten and again went through ten, then that day had thirty-two hours, nearly tripled, according to Dionysius. Now this was done, either with all the other heavenly bodies going back, or with the sun having a shorter path or a faster movement, so that it would reach its position at the same time as the others: in his days the sun went backward (Sir 48:23). And this sign coincided with the thing it signified, thus: when you shall think yourself consumed, you shall rise as the day star (Job 11:17).

The princes of Judah, taking offense at Jeremiah on account of his predicting the destruction of Jerusalem and the temple by the Chaldeans, cause him to be cast into a deep and miry dungeon, Jer 38:1-6. Ebed-melech, an Ethiopian, gets the king's permission to take him out, Jer 38:7-13. Jeremiah advises the king, who consulted him privately, to surrender to the Chaldeans, Jer 38:14-23. The king promises the prophet that he will not put him to death, and requires him not to reveal what had passed to the princes; to whom he accordingly gives an evasive answer, telling them only so much of the conference as related to his request for his life, Jer 38:24-28.

Which is gone down "By which the sun is gone down" - For בשמש bashshemesh, the Septuagint, Syriac, and Chaldee read השמש, hashshemesh. - Houbigant. In the history of this miracle in the book of Kings, (Kg2 20:9-11), there is no mention at all made of the sun, but only of the going backward of the shadow: which might be effected by a supernatural refraction. The first ὁ ἡλιος, the sun, in this verse is omitted in the Septuagint, MS. Pachom.

HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22) 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.

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).

There is nothing to surprise us in the fact that we are carried back to the time when Jerusalem was still threatened by the Assyrian, since the closing vv. of chapter 37 merely contain an anticipatory announcement, introduced for the purpose of completing the picture of the last Assyrian troubles, by adding the fulfilment of Isaiah's prediction of their termination. It is within this period, and indeed in the year of the Assyrian invasion (Isa 36:1), since Hezekiah reigned twenty-nine years, and fifteen of these are promised here, that the event described by Isaiah falls - an event not merely of private interest, but one of importance in connection with the history of the nation also. "In those days Hizkiyahu became dangerously ill. And Isaiah son of Amoz, the prophet, came to him, and said to him, Thus saith Jehovah, Set thine house in order: for thou wilt die, and not recover. Then Hizkiyahu turned (K. om.) his face to the wall, and prayed to Jehovah, and said (K. saying), O Jehovah, remember this, I pray, that I have walked before thee in truth, and with the whole heart, and have done what was good in Thine eyes! And Hizkiyahu wept with loud weeping." "Give command to thy house" (ל, cf., אל, Sa2 17:23) is equivalent to, "Make known thy last will to thy family" (compare the rabbinical tsavvâ'âh, the last will and testament); for though tsivvâh is generally construed with the accusative of the person, it is also construed with Lamed (e.g., Exo 1:22; cf., אל, Exo 16:34). חיה in such a connection as this signifies to revive or recover. The announcement of his death is unconditional and absolute. As Vitringa observes, "the condition was not expressed, because God would draw it from him as a voluntary act." The sick man turned his face towards the wall (פּניו הסב, hence the usual fut. cons. ויּסּב as in Kg1 21:4, Kg1 21:8, Kg1 21:14), to retire into himself and to God. The supplicatory אנּה (here, as in Psa 116:4, Psa 116:16, and in all six times, with ה) always has the principal tone upon the last syllable before יהוה = אדני (Neh 1:11). The metheg has sometimes passed into a conjunctive accent (e.g., Gen 50:17; Exo 32:31). אשׁר את does not signify that which, but this, that, as in Deu 9:7; Kg2 8:12, etc. "In truth," i.e., without wavering or hypocrisy. שׁלם בלב, with a complete or whole heart, as in Kg1 8:61, etc. He wept aloud, because it was a dreadful thing to him to have to die without an heir to the throne, in the full strength of his manhood (in the thirty-ninth year of his age), and with the nation in so unsettled a state.