Isaia 38:12 Commento

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 reckoned till morning,.... Or, "I set my time till the morning (m)"; he fixed and settled it in his mind that he could live no longer than to the morning, if he lived so long; he thought he should have died before the night came on, and, now it was come, the utmost he could propose to himself was to live till morning; that was the longest time he could reckon of. According to the accents, it should be rendered, "I reckoned till morning as a lion"; or "I am like until the morning as a lion"; or, "I likened until the morning (God) as a lion"; I compared him to one; which agrees with what follows. The Targum is, "I roared until morning, as a lion roars;'' through the force of the disease, and the pain he was in: or rather, "I laid my bones together until the morning as a lion; "so indeed as a lion God" hath broken all my bones (n):'' so will he break all my bones; or, "it will break"; that is, the sickness, as Kimchi and Jarchi; it lay in his bones, and so violent was the pain, that he thought all his bones were breaking in pieces; such is the case in burning fevers, as Jerom observes; so Kimchi interprets it of a burning fever, which is like a fire in the bones. Some understand this of God himself, to which our version directs, who may be said to do this by the disease: compare with this Job 16:14 and to this sense the following clause inclines: from day even tonight wilt thou make an end of me; he lived till morning, which was more than he expected, and was the longest time he could set himself; and now be reckoned that before night it would be all over with him as to this world. This was the second day of his illness; and the third day he recovered, and went to the temple with his song of praise. (m) "statui, vel posui usque ad mane", Pagninus, Montanus; "constitui rursum terminum usque mane", Vatablus. (n) Reinbeck de Accent Heb. p. 411.

(Verses 11-12) I said, I shall not see the Lord God in the land of the living: I shall behold man no more, nor the inhabitant of rest. My generation has ceased: it has been taken away and rolled up from me like a shepherd's tent. My life has been cut off as by a weaver: while I was still beginning, it cut me off. I said, I shall not see the Lord God in the land of the living. For in Hebrew, the name 'Jah' is placed twice, which in the final syllable sounds 'Alleluia', for which the Seventy translated: 'I will not see the salvation of God in the land of the living' (Ps. CXIV, 9). It is also written in another place: 'I will please the Lord in the land of the living' (Ps. CXIV, 9). And again: 'I will please the Lord in the light of the living' (Ps. LV, 9). Therefore, the very region of the Saints is called the light of the living. For God is not the God of the dead, but of the living (Matt. XXII). But this is everything that he fears: not to deserve to behold the salvation of God led to the underworld. It follows: I will not look upon man anymore, and the inhabitant of quietness. This we once connected with the following verse due to the ambiguity of the word; for the Hebrew word Holed, if read or written as Eled, means rest; if read or written as Edel, it means the West. Therefore, he fears that he does not dwell in quietness with the saints and men of God, that he does not see the Lord in the land of the living, that his generation will not dwell in an unshaken tabernacle, that it will not be cut off from the likeness of the web at the beginning of light, and that Christ will not arise from his seed. But as for our body being called a tabernacle, the Apostle instructs, saying: We who are in this tabernacle groan, burdened (2 Cor. V, 4).

And as to the posterity of his sons: my generation, namely, of sons, for he did not yet have sons, is rolled away from me, folded up, so that it is not continued to his descendants, above: it shall be removed as the tent of one night (Isa 24:20). And as to the shortness of his life: my life is cut off, as by a weaver, while yet weaving an unfinished web; but beginning in youth: my days have passed more swiftly than the web is cut by the weaver (Job 7:6).

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.

Mine age - is removed from me as a shepherd's tent - רעי roi is put for רעה roeh, say the rabbis (Sal. Den Melec on the place); but much more probably is written imperfectly for רעים roim, shepherds. See note on Isa 5:1. I shall be removed from this state to another, as a shepherd removes his tent from one place to another for the sake of his flock. Is not this a strong intimation of his belief in a future state? I have cut off like a weaver my life "My life is cut off as by the weaver" - קפדתי kippadti. This verb is rendered passively, and in the third person, by the Syriac, Chaldee, and Vulgate.

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.

age--rather, as the parallel "shepherd's tent" requires habitation, so the Arabic [GESENIUS]. departed--is broken up, or shifted, as a tent to a different locality. The same image occurs (Co2 5:1; Pe2 1:12-13). 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. I have cut off--He attributes to himself that which is God's will with respect to him; because he declares that will. So Jeremiah is said to "root out" kingdoms, because he declares God's purpose of doing so (Jer 1:10). The weaver cuts off his web from the loom when completed. Job 7:6 has a like image. The Greeks represented the Fates as spinning and cutting off the threads of each man's life. he--God. with pining sickness--rather, "from the thrum," or thread, which tied the loom to the weaver's beam. from day . . . to night--that is, in the space of a single day between morning and night (Job 4:20).

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.