Isaia 38:19 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.

The Lord was ready to save me,.... Or, "the Lord to save me (y)"; he was at hand to save him; he was both able and willing to save him; he was a present help in time of need; he arose for his help, and that right early; he very quickly delivered him out of his distress; he, who one day expected death every moment, was the next day in the temple praising God: therefore will we sing my songs; which were made by him, or concerning him, or which he ordered to be sung, as he did the Psalms of David, Ch2 29:30, to the stringed instruments: which were touched with the fingers, or struck with a quill or bow; which distinguishes them from wind instruments, which were blown with the mouth; each of these were used in the temple service: all the days of our life; he had before said "we will sing", meaning his family and his friends with him, his courtiers, princes, and nobles, or he and the singers of Israel; and this he determined to do as long as he and they lived; signifying, that the mercy granted would never be forgotten by him, as well as there would be new mercies every day, which would call for praise and thankfulness: and this he proposed to do in the house of the Lord; in the temple; not only privately, but publicly; not in his closet and family only, but in the congregation of the people; that the goodness of God to him might be more known, and the praise and glory given him be the greater. (y) "Dominus ad servandum me", Montanus; "Jehova est ad salvandum me", Cocceius, Vitringa.

[Those who live in a godly manner] and participate in such goodness are the only ones able to give glory to God, and that is what really constitutes a feast and a holy day. For the feast is not indulging in a lot of food or dressing up in lovely clothes. It is not enjoying days of leisure. It is acknowledging God and offering thanksgiving and songs of praise to him. But this belongs to the saints alone, who live in Christ.… That is the way it was with Hezekiah, who was delivered from death and therefore praised God, saying, “Those who are in hell cannot praise you; the dead cannot bless you; but the living shall bless you, as I do today.”

(Verse 19) Living, the living himself will confess to you, as I do today. The father will make your truth known to the children. The living, the living themselves will confess to you, just as I do today. And this confession is set forth for praise. For he does not confess his own crimes, but gives thanks to God; and there is no beautiful praise on the mouth of a sinner (Sirach 15). And when Hell and death do not confess or praise God, on the contrary, life and the living glorify the Lord. And what follows: The Father will make your truth known to your children, this signifies what is said in Deuteronomy: Ask your father, and he will tell you; your elders, and they will inform you (Deuteronomy 32, 7), so that God's mercy may be proclaimed to posterity through successions and individual generations. For this reason the LXX translate it: 'From today I will beget sons who will announce your righteousness.' And the causal conjunction connects the following with what came before: that indeed, living beings and he himself, who will beget sons from this day, might bless God, because it was certainly not within their power. For those children were not promised through the prophet, but rather through the present life. Especially since Manasseh, the most impious son, was born, who filled Jerusalem with blood from gate to gate, and did not bless but cursed God, persecuting his saints. Therefore we can say according to the Septuagint that he said, 'I will make children' instead of 'sons': but by 'children' we understand either little ones, or young boys, or infants and later generations, so that all future posterity, knowing this, may praise his incredible mercy which he has obtained.

"For from this day I shall beget children who will announce your righteousness." Some say that he promises to institute a choir [chorostasia] and to appoint chanters of psalms with good voices in the temple. Others, who pay attention to more esoteric things, say that Hezekiah, since he thought on a high plane, was of the opinion that he would have a kingdom without end and unceasing life. For he was persuaded that the writings concerning the son of David destined to be the Christ were said about himself. Hence they say, although he was in the fifteenth year of his reign he does not seem to have procreated children. Accordingly, on learning that his end was near, he pays attention to the question of his successors and adds with reference to his children that they will announce the righteousness of the Lord. However, this statement was not verified since. Manasseh was wicked and impious.

Second, as to the praise of the living: the living, the living, repeated for greater affirmation, or because of the twofold life: we that live bless the Lord (Ps 115:18). Third, as to the propagation of divine praise: the father shall make the truth known to the children: how great things he commanded our fathers, that they should make the same known to their children (Ps 78:5–6).

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.

Thy truth - אל אמתך el amittecha. A MS. omits אל el; and instead of אל el, an ancient MS. and one edition read את eth. The same mistake as in Psa 2:7.

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.

living . . . living--emphatic repetition, as in Isa 38:11, Isa 38:17; his heart is so full of the main object of his prayer that, for want of adequate words, he repeats the same word. father to the children--one generation of the living to another. He probably, also, hints at his own desire to live until he should have a child, the successor to his throne, to whom he might make known and so perpetuate the memory of God's truth. truth--faithfulness to His promises; especially in Hezekiah's case, His promise of hearing prayer.

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.