Isaiah 38:9-20

The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:

-The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of 2 Kings and 2 Chronicles.

Verse 9. The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness, is the heading or inscription.

Verse 10. Cutting off of my days. Rosenmuller translates, 'the meridian;' when the sun stands in the zenith: Verse 10. Cutting off of my days. Rosenmuller translates, 'the meridian;' when the sun stands in the zenith: so "the perfect day," Proverbs 4:18. Or, 'in the tranquillity [ bidmiy (H1824), from daamah (H1820), or daamam (H1826), to be silent] of my days' - i:e., that period of life when I might now look forward to a tranquil reign (Maurer). The Hebrew is so translated, Isaiah 62:6. The English version takes it from damah, to cut off-the image being that of a weaver cutting off the threads of the web from the beam. Isaiah 38:12 confirms this. The Arabic, 'in the taking away of my days.'

I shall go to - rather (Hebrew, 'eeleekaah (H3212) bª-), 'go into,' as in Isaiah 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.

Verse 11. I said, I shall not see the Lord, (even) the Lord. The repetition, as in Isaiah 38:19, expresses the excited feeling of the king's mind. To see the Lord ('Yahweh') is figurative for, to enjoy His good gifts. So, in a similar connection, Psalms 27:13, "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living;" Psalms 34:12, "What man is he that desireth life, that he may see good?"

With the inhabitants of the world - Hebrew, chadel (H2465), or chedel (H2309), the world, or age, soon ceasing and unstable, from chadal (H2308), to cease; more usually written cheled (H2465), the transitory course of life. Maurer translates, 'among the inhabitants of the land of stillness' - i:e., Hades, in parallel antithesis to "the land of the living" in the first clause. Chedel (H2309), the land of ceasing, in contrast to cheled, the land of continuance (Hengstenberg on Psalms 17:14). (Job 14:6.) So the Vulgate and Syriac. I prefer the English version, "the inhabitants of the world" being directly parallel to "the land of the living." So the Arabic.

Verse 12. Mine age. So the Syriac, as the parallel, "shepherd's tent," requires habitation: so the Arabic (Gesenius). I prefer 'My pilgrimage,' or 'tenacity of life,' or 'the body.'

Departed - is broken up, or shifted, as a tent to a different locality. The same image occurs, 2 Corinthians 5:1; 2 Peter 1:12. 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 like a weaver my life. 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 (Jeremiah 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.

Will cut me off with pining sickness - Midalaah (H1803), from daalah (H1803), to be attenuated. So Aben-Ezra. Or else, from the thrum, or thread, which tied the loom to the weaver's beam.

From day (even) to night - i:e., in the space of a single day, between morning and night (Job 4:20).

Wilt thou make an end of me.

Verse 13. I reckoned till morning, (that), as a lion, so will he break all my bones - When night had come, I reckoned on living no longer than until morning, when He (God) as a lion will break all my bones.' Or else, I composed (my mind [ shiwiytiy (H7737)], from shaawah (H7737), to make level or smooth) 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. Somewhat similarly the Vulgate, 'sperabam' (Vitringa). (Job 10:16; Lamentations 3:10.) The Hebrew in Psalms 131:2 is rendered, "I have behaved," "and quieted myself" is added. Or else, 'I made myself like a lion (namely, in roaring through pain), He was so breaking my bones!' So the Chaldaic, 'I was roaring until morning, as a lion which roars and breaks the bones of an animal, so are all my bones broken with pain.' Poets often compare great groaning to a lion's roaring; so, next verse, he compares his groans to the sounds of other animals (Psalms 22:1) (Maurer). The English version is good sense-in making one thing equal to another, the idea of comparing and reckoning arises.

From day (even) to night wilt thou make an end of me - when day dawned I did not dare to hope that I should live until evening.

Verse 14. [ cuwc (H5483) `aaguwr (H5693)]. A plaintive and a migratory bird is implied by the Hebrew cuwc. The northern Italians call the swallow, zisilla, a kindred word. So the Septuagint here. The `aaguwr (H5693), Gesenius takes as an epithet of the swallow 'circling,' from 'aagar, to roll round. But Jeremiah 8:7 shows a distinct bird is meant, probably the crane, from gaahar, to make a chatter-as grus is akin to garrio, ingruo. Translate, 'like a swallow or a crane.'

Chatter - twitter: broken sounds, expressive of pain.

Dove - called by the Arabs the daughter of mourning, from its plaintive note (Isaiah 59:11).

Mine eyes fail (with looking) upward to God for relief.

Undertake for me - literally, be surety for me (Hebrew, `aarªbeeniy (H6148), from `aarab (H6148)); assure me that I shall be restored (Psalms 119:122).

Verse 15-20.-The second part of the song passes from prayer to thanksgiving at the prayer being heard.

Verse 15. What shall I say? - The language of one at a loss for words to express adequately his sense of the unexpected deliverance.

He hath both spoken unto me, and himself hath done it - (Numbers 23:19.) Both promised and performed (1 Thessalonians 5:24; Hebrews 10:23).

Himself - no one else could have done it (Psalms 98:1).

I shall go softly all my years in the bitterness of my soul - rather, 'on account of the bitterness;' I will behave myself humbly, in remembrance of my past sorrows and sickness, from which I have been delivered by God's mercy (see 1 Kings 21:27; 1 Kings 21:29). In Psalms 42:4, the same Hebrew verb ['edadeh] 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.

Verse 16. By these (things men) live - namely, by God's benefits, which are implied in the context (Isaiah 38:15, 'He hath Himself done it' "unto me"). All 'men live by these' benefits (Psalms 104:27-19).

And in all these (things is) the life of my spirit - i:e., I also live by them (Deuteronomy 8:3).

So wilt thou recover me, and 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).

Verse 17. For peace - instead of the prosperity which I had previously.

I had great bitterness - literally, bitterness to me, bitterness-expressing intense emotion: cf. Isaiah 38:15, end.

But thou hast in love to my soul (delivered it) from the pit of corruption - "love," attachment, such as joins one to another tenderly; literally, 'thou hast lovingly embraced;' 'thou hast been lovingly attached to my soul from the pit'-Hebrew, chaashaqtaa (H2836); a pregnant phrase for, Thy love has gone down to the pit, and drawn my soul out from it. The "thou" is emphatic in the Hebrew. Thou hast done what neither I nor any other could do. The "pit" is here simply death, in Hezekiah's sense, realized in its fullness only in reference to the soul's redemption from hell by Jesus Christ (Isaiah 61:1), who went down to the pit for that purpose Himself (Psalms 88:4; Zechariah 9:11; Hebrews 13:20). "Sin" and sickness are connected (Psalms 103:3: cf. Isaiah 53:4, with Matthew 8:17; Matthew 9:5), 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.

Thou hast cast all my sins behind thy back - thou hast consigned my sins to oblivion. The same phrase occurs, 1 Kings 14:9; Nehemiah 9:26; Psalms 50:17. Contrast Psalms 90:8, "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance."

Verse 18. Death - i:e., the dead; Hades and its inhabitants (Job 28:22: see note, Isaiah 38:11).

Cannot celebrate thee. Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what scepticism has drawn from it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men; because 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; Isaiah 57:1, 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" (2 Timothy 1:10).

They that go down into the pit cannot hope for thy truth. The Hebrew particle 'for' [ 'el (H413)] expresses turning or direction of the mind toward a thing. 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 (Romans 8:24); the ungodly have "no hope" (1 Thessalonians 4:13). Hope in God's truth is one of the grounds of praise to God (Psalms 71:14; Psalms 119:49).

Verse 19. The living, the living - emphatic repetition, as in Isaiah 38:11; Isaiah 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.

The 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. Shall make known thy truth - God's faithfulness to His promises, especially, in Hezekiah's case, to His promise of hearing prayer.

Verse 20. The Lord (was ready) to save me. "Was ready" is not in the Hebrew; 'Yahweh was for my salvation' - i:e., saved me (cf. Isaiah 12:2).

We - I and my people.

All the days of our life 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."