Isaiah 38:9-20
9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Isa 38:9 is the heading or inscription.
10. cutting off—ROSENMULLER translates, "the meridian"; when the sun stands in the zenith: so "the perfect day" (Pr 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.11. Lord . . . Lord—The repetition, as in Isa 38:19, expresses the excited feeling of the king's mind.
See the Lord (Jehovah)—figuratively for "to enjoy His good gifts." So, in a similar connection (Ps 27:13). "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living"; (Ps 34:12), "What man is he that desireth life that he may see good?" world—rather, translate: "among the inhabitants of the land of stillness," that is, Hades [MAURER], in parallel antithesis to "the land of the living" in the first clause. The Hebrew comes from a root, to "rest" or "cease" (Job 14:6).12. 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 (2Co 5:1; 2Pe 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).13. I reckoned . . . that—rather, I composed (my mind, during the night, expecting relief in the "morning," so Job 7:4): for ("that" is not, as in the English Version, to be supplied) as a lion He was breaking all my bones [VITRINGA] (Job 10:16; La 3:10, 11). The Hebrew, in Ps 131:2, is rendered, "I quieted." Or else, "I made myself like a lion (namely, in roaring, through pain), He was so breaking my bones!" Poets often compare great groaning to a lion's roaring, so, Isa 38:14, he compares his groans to the sounds of other animals (Ps 22:1) [MAURER].
14. Rather, "Like a swallow, or a crane" (from a root; "to disturb the water," a bird frequenting the water) [MAURER], (Jer 8:7).
chatter—twitter: broken sounds expressive of pain. dove—called by the Arabs the daughter of mourning, from its plaintive note (Isa 59:11). looking upward—to God for relief. undertake for—literally, "be surety for" me; assure me that I shall be restored (Ps 119:122).15-20. The second part of the song passes from prayer to thanksgiving at the prayer being heard.
What shall I say?—the language of one at a loss for words to express his sense of the unexpected deliverance. both spoken . . . and . . . done it— (Nu 23:19). Both promised and performed (1Th 5:24; Heb 10:23). himself—No one else could have done it (Ps 98:1). go softly . . . in the bitterness—rather, "on account of the bitterness"; I will behave myself humbly in remembrance of my past sorrow and sickness from which I have been delivered by God's mercy (see 1Ki 21:27, 29). In Ps 42:4, the same Hebrew verb expresses the slow and solemn gait of one going up to the house of God; it is found nowhere else, hence ROSENMULLER explains it, "I will reverently attend the sacred festivals in the temple"; but this ellipsis would be harsh; rather metaphorically the word is transferred to a calm, solemn, and submissive walk of life.16. by these—namely, by God's benefits, which are implied in the context (Isa 38:15, "He hath Himself done it" "unto me"). All "men live by these" benefits (Ps 104:27-30), "and in all these is the life of my spirit," that is, I also live by them (De 8:3).
and (wilt) make me to live—The Hebrew is imperative, "make me to live." In this view he adds a prayer to the confident hope founded on his comparative convalescence, which he expressed, "Thou wilt recover me" [MAURER].17. for peace—instead of the prosperity which I had previously.
great bitterness—literally, "bitterness to me, bitterness"; expressing intense emotion. in love—literally, "attachment," such as joins one to another tenderly; "Thou hast been lovingly attached to me from the pit"; pregnant phrase for, Thy love has gone down to the pit, and drawn me out from it. The "pit" is here simply death, in Hezekiah's sense; realized in its fulness only in reference to the soul's redemption from hell by Jesus Christ (Isa 61:1), who went down to the pit for that purpose Himself (Ps 88:4-6; Zec 9:11, 12; Heb 13:20). "Sin" and sickness are connected (Ps 103:3; compare Isa 53:4, with Mt 8:17; 9:5, 6), especially under the Old Testament dispensation of temporal sanctions; but even now, sickness, though not invariably arising from sin in individuals, is connected with it in the general moral view. cast . . . behind back—consigned my sins to oblivion. The same phrase occurs (1Ki 14:9; Ne 9:26; Ps 50:17). Contrast Ps 90:8, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance."18. death—that is, the dead; Hades and its inhabitants (Job 28:22; see on Isa 38:11). Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what skepticism has drawn from it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men, for it is, as regards this world, an unseen land of stillness; "the living" alone can praise God on earth, in reference to which only he is speaking; Isa 57:1, 2 shows that at this time the true view of the blessedness of the righteous dead was held, though not with the full clearness of the Gospel, which "has brought life and immortality to light" (2Ti 1:10).
hope for thy truth— (Ps 104:27). Their probation is at an end. They can no longer exercise faith and hope in regard to Thy faithfulness to Thy promises, which are limited to the present state. For "hope" ceases (even in the case of the godly) when sight begins (Ro 8:24, 25); the ungodly have "no hope" (1Th 4:13). Hope in God's truth is one of the grounds of praise to God (Ps 71:14; 119:49). Others translate, "cannot celebrate."19. living . . . living—emphatic repetition, as in Isa 38:11, 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.20. was ready—not in the Hebrew; "Jehovah was for my salvation," that is, saved me (compare Isa 12:2).
we—I and my people. in the house of the Lord—This song was designed, as many of the other Psalms, as a form to be used in public worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of our life." lump of figs—a round cake of figs pressed into a mass (1Sa 25:18). God works by means; the meanest of which He can make effectual. boil—inflamed ulcer, produced by the plague.