Isaiah 38:10 Kommentar

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.

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.

“Thus, in desperation I said, ‘I will go to the gates of the netherworld,’ ” referring either to death by the common law of nature or to those gates from which the psalmist was liberated and therefore sings, “You who raise me from the gates of death, that I might declare all your praises in the gates of the daughter of Zion.” I believe that these are the same gates of the netherworld that did not prevail against Peter, who fell asleep in the fullness of his days. The saints complete their days, like Abraham, who “died full of years at an old age.” Sinners and the impious, however, die in the midst of their days, about which the psalmist also speaks: “Men of blood and deception will not complete half of their days.” For they neither perform works of virtue nor strive to amend their faults through penance. Hence, they will be led to the netherworld with their lives half finished and in the darkness of error.

(Verse 10) I said in the middle of my days, I shall go to the gates of the grave: I have sought the remainder of my years. He narrates what he silently thought during the time of pressing distress and imminent weakness; I said, he says, in my heart, in the midst of my days, or as Aquila and Symmachus and Theodotion have interpreted, in the weakness and silence of my days, for which the LXX have interpreted it as 'exalted' due to the similarity of the letters, reading 'Rame' instead of 'Dame': although some have turned it into 'Dame', so that the sense is 'In the blood of my days', when my blood, my destruction, was eagerly awaited. Therefore, in despair, I said: I will go to the gates of hell, either by the common law of nature, or those gates about which the Psalmist sings that he has been freed: 'You raised me up from the gates of death, that I may proclaim all your praises at the gates of the daughter of Zion' (Psalm 9:15). I believe these are the gates of hell, which do not prevail against Peter (Matthew 16), for he slept in the fullness of his days. The saints fulfill their days, as was the case with Abraham, who died full of days in old age (Genesis 25). But the sinners and the wicked die in the midst of their days, of whom the Psalmist also speaks: Men of blood and deceit will not live out half their days (Ps. 54:25). For they do not fulfill the works of virtue, nor do they strive to repent and amend their sins. Therefore, in the middle of the course of life, and in the darkness of errors, they will be led to Tartarus. I sought, he says, the remaining years of my life, not thinking that I would live any longer.

And he laments three things. First, the horror of death: in the midst of my days, that is, in my youth, to the gates of hell, that is, limbo, or death, or the grave: my life was drawing near to hell beneath (Sir 51:6).

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.

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.

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.

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.

Strophe 1 consists indisputably of seven lines: "I said, In quiet of my days shall I depart into the gates of Hades: I am mulcted of the rest of my years. I said, I shall not see Jah, Jah, in the land of the living: I shall behold man no more, with the inhabitants of the regions of the dead. My home is broken up, and is carried off from me like a shepherd's tent: I rolled up my life like a weaver; He would have cut me loose from the roll: From day to night Thou makest an end of me." "In quiet of my days" is equivalent to, in the midst of the quiet course of a healthy life, and is spoken without reference to the Assyrian troubles, which still continued. דּמי, from דּמה, to be quiet, lit., to be even, for the radical form דם has the primary idea of a flat covering, of something stroked smooth, of that which is level and equal, so that it could easily branch out into the different ideas of aequabilitas, equality of measure, aequitas, equanimity, aequitas, equality, and also of destruction = complanatio, levelling. On the cohortative, in the sense of that which is to be, see Ewald, 228, a; אלכה, according to its verbal idea, has the same meaning as in Ps. 39:14 and Ch2 21:20; and the construction with בּ (= ואבואה אלכה) is constructio praegnans (Luzzatto). The pual פּקּדתּי does not mean, "I am made to want" (Rashi, Knobel, and others), which, as the passive of the causative, would rather be הפקשׂדתּי, like הנסהלתּי, I am made to inherit (Job 7:3); but, I am visited with punishment as to the remnant, mulcted of the remainder, deprived, as a punishment, of the rest of my years. The clause, "Jah in the land of the living," i.e., the God of salvation, who reveals Himself in the land of the living, is followed by the corresponding clause, הדל עם־יושׁבי, "I dwelling with the inhabitants of the region of the dead;" for whilst הלד signifies temporal life (from châlad, to glide imperceptibly away, Job 11:17), הלד signifies the end of this life, the negation of all conscious activity of being, the region of the dead. The body is called a dwelling (dōr, Arab. dâr), as the home of a man who possesses the capacity to distinguish himself from everything belonging to him (Psychol. p. 227). It is compared to a nomadic tent. רעי (a different word from that in Zac 11:17, where it is the chirek compaginis) is not a genitive (= רעה, Ewald, 151, b), but an adjective in i, like אוילי רעה in Zac 11:15. With niglâh (in connection with נסּע, as in Job 4:21), which does not mean to be laid bare (Luzz.), nor to be wrapt up (Ewald), but to be obliged to depart, compare the New Testament ἐκδημεῖν ἐκ τοῦ σώματος (Co2 5:8). The ἁπ γεγρ קפד might mean to cut off, or shorten (related to qâphach); it is safer, however, and more appropriate, to take it in the sense of rolling up, as in the name of the badger (Isa 14:23; Isa 34:11), since otherwise what Hezekiah says of himself and of God would be tautological. I rolled or wound up my life, as the weaver rolls up the finished piece of cloth: i.e., I was sure of my death, namely, because God was about to give me up to death; He was about to cut me off from the thrum (the future is here significantly interchanged with the perfect). Dallâh is the thrum, licium, the threads of the warp upon a loom, which becomes shorter and shorter the further the weft proceeds, until at length the piece is finished, and the weaver cuts through the short threads, and so sets it free (בצּע, cf., Job 6:9; Job 27:8). The strophe closes with the deep lamentation which the sufferer poured out at that time: he could not help feeling that God would put an end to him (shâlam, syn. kâlâh, tâmam, gâmar) from day to night, i.e., in the shortest time possible (compare Job 4:20).