Isaiah 38:5

e they strove with him:" התעשקו hithasseku, equivalent to יריבו yaribu, at the beginning of the verse. Verse 15 I shall go softly all my years in the bitterness of my soul "Through the rest of my years will I reflect on this bitterness of my soul" - אדדה eddaddeh; recogitabo, Vulg., reputabo, Hieron. in loc. Verse 16 By these things men live "For this cause shall it be declared" - Περι αυτης γαρ ανηγγελη σοι, και εξηγειρας μου την πνοην, Sept. They read in their copies עליה יחוו לך ותחיי רוחי not very different from the present text, from which all the ancient Versions vary. They entirely omit two words, ולכל בהן ulecol bahen; as to which there is some variation in the MSS. One MS. has ובכל ubechol, and in all; two others וכל vechol, and all, and ten MSS. have בהם bahem, in them, in the masculine gender. Taking this as in the common Version, we may observe, it is not an unfrequent case, that afflictions, and especially such as tend to a speedy death, become the means, not only of saving the soul, but also of lengthening the life. Make me to live "Hast prolonged my life" - A MSS. and the Babylonish Talmud read ותחיני vetachayeni, and so the ancient Versions. It must necessarily be in the second person. Verse 17 For peace I had great bitterness "My anguish is changed into ease" - מר לי מר mar li mar, "mutata mthi est amaritudo." Paronomasia; a figure which the prophet frequently admits. I do not always note it, because it cannot ever be preserved in the translation, and the sense seldom depends upon it. But here it perfectly clears up the great obscurity of the passage. See Lowth on the place. Thou hast rescued - חשכת chashachta, with כ caph, instead of ק koph; so the Septuagint and Vulgate; Houbigant. See Chappelow on Job 33:18. From perdition - משחת בלי mishshachath beli, ἱνα μη αποληται, Sept. ut non periret, "that it may not perish." Vulg. Perhaps inverting the order of the words. See Houbigant. Thou hast in love to my soul - חשקת chashakta, "thou hast lovingly embraced" or kissed "my soul out of the pit of corruption." Verse 19 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. Verse 21 Let them take a lump of figs, etc. - God, in effecting this miraculous cure, was pleased to order the use of means not improper for that end. "Folia, et, quae non maturuere, fici, strumis illinuntur omnibusque quae emollienda sunt discutiendave." - Plin. Nat. Hist. 23:7. "Ad discutienda ea, quae in corporis parte aliqua coierunt, maxime possunt-ficus arida," etc. - Celsus, 5:11. See the note on 2Kgs 20:7 (note). Philemon Holland translates the passage as a medical man: "The milke or white juice that the figge tree yieldeth is of the same nature that vinegre: and therefore it will cruddle milke as well as rennet, or rendles. The right season of gathering this milkie substance is before that the figs be ripe upon the tree; and then it must be dried in the shadow: thus prepared, it is good to break impostumes, and keepe ulcer open." Introduction The Babylonish monarch sends letters of congratulation and a present to Hezekiah, on account of his recovery from his late dangerous illness, Isa 39:1. The king of Judah shows the messengers of Merodach-baladan all the treasures of his house and kingdom, Isa 39:2. The prophet takes occasion from this ostentatious display of the king to predict the captivity of the royal family, and of the people, by the Babylonians, Isa 39:3-8. Hitherto the copy of this history in the second book of Kings has been much the most correct; in this chapter that in Isaiah has the advantage. In the two first verses two mistakes in the other copy are to be corrected from this: for הזקיהו hizkiyahu, read ויחזק vayechezek, and was recovered; and for וישמע vaiyishma, he heard, read וישמח vaiyismach, he rejoiced. Verse 1 At that time Merodach-baladan - This name is variously written in the MSS. Berodach, Medorach, Medarech, and Medurach. "And ambassadors" - The Septuagint add here και πρεσβεις; that is, ומלאכים umalachim. and ambassadors; which word seems to be necessary to the sense, though omitted in the Hebrew text both here and in the other copy, 2Kgs 20:12. For the subsequent narration refers to them all along, "these men, whence came they?" etc.; plainly supposing them to have been personally mentioned before. See Houbigant. Verse 6 To Babylon - בבלה babelah, so two MSS., (one ancient); rightly, without doubt as the other copy ( 2Kgs 20:17 ) has it. This prediction was fulfilled about one hundred and fifty years after it was spoken: see Dan 1:2, Dan 1:3-7. What a proof of Divine omniscience! Verse 8 Then said Hezekiah - The nature of Hezekiah's crime, and his humiliation on the message of God to him by the prophet, is more expressly declared by the author of the book of the Chronicles: "But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah. And Hezekiah prospered in all his works. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart." 2Chr 32:25, 2Chr 32:26, 2Chr 32:30, 2Chr 32:31. There shall be peace and truth in my days - I rather think these words should be understood as an humble inquiry of the king, addressed to the prophet. "Shall there be prosperity, שלום shalom, and truth in My days? - Shall I escape the evil which thou predictest?" Understood otherwise, they manifest a pitiful unconcern both for his own family and for the nation. "So I be well, I care not how it may go with others." This is the view I have taken of the passage in 2Kgs 21:19. Let the reader judge whether this, or the former, should be preferred. See the concluding notes on 2 Kings 20. Introduction In this chapter the prophet opens the subject respecting the restoration of the Church with great force and elegance; declaring God's command to his messengers the prophets to comfort his people in their captivity, and to impart to them the glad tidings that the time of favor and deliverance was at hand, Isa 40:1, Isa 40:2. Immediately a harbinger is introduced giving orders, as usual in the march of eastern monarchs, to remove every obstacle, and to prepare the way for their return to their own land, Isa 40:3-5. The same words, however, the New Testament Scriptures authorize us to refer to the opening of the Gospel dispensation. Accordingly, this subject, coming once in view, is principally attended to in the sequel. Of this the prophet gives us sufficient notice by introducing a voice commanding another proclamation, which calls of our attention from all temporary, fading things to the spiritual and eternal things of the Gospel, Isa 40:6-11. And to remove every obstacle in the way of the prophecy in either sense, or perhaps to give a farther display of the character of the Redeemer, he enlarges on the power and wisdom of God, as the Creator and Disposer of all things. It is impossible to read this description of God, the most sublime that ever was penned, without being struck with inexpressible reverence and self-abasement. The contrast between the great Jehovah and every thing reputed great in this world, how admirably imagined, how exquisitely finished! What atoms and inanities are they all before Him who sitteth on the circle of the immense heavens, and views the potentates of the earth in the light of grasshoppers, - those poor insects that wander over the barren heath for sustenance, spend the day in continual chirpings, and take up their humble lodging at night on a blade of grass! Isa 40:12-26. The prophet concludes with a most comfortable application of the whole, by showing that all this infinite power and unsearchable wisdom is unweariedly and everlastingly engaged in strengthening, comforting, and saving his people, Isa 40:27-31. The course of prophecies which follow, from hence to the end of the book, and which taken together constitute the most elegant part of the sacred writings of the Old Testament, interspersed also with many passages of the highest sublimity, was probably delivered in the latter part of the reign of Hezekiah. The prophet in the foregoing chapter had delivered a very explicit declaration of the impending dissolution of the kingdom, and of the captivity of the royal house of David, and of the people, under the kings of Babylon. As the subject of his subsequent prophecies was to be chiefly of the consolatory kind, he opens them with giving a promise of the restoration of the kingdom, and the return of the people from that captivity, by the merciful interposition of God in their favor. But the views of the prophet are not confined to this event. As the restoration of the royal family, and of the tribe of Judah, which would otherwise have soon become undistinguished, and have been irrecoverably lost, was necessary, in the design and order of Providence, for the fulfilling of God's promises of establishing a more glorious and an everlasting kingdom, under the Messiah to be born of the tribe of Judah, and of the family of David, the prophet connects these two events together, and hardly ever treats of the former without throwing in some intimations of the latter; and sometimes is so fully possessed with the glories of the future and more remote kingdom, that he seems to leave the more immediate subject of his commission almost out of the question. Indeed this evangelical sense of the prophecy is so apparent, and stands forth in so strong a light, that some interpreters cannot see that it has any other; and will not allow the prophecy to have any relation at all to the return from the captivity of Babylon. It may therefore be useful to examine more attentively the train of the prophet's ideas, and to consider carefully the images under which he displays his subject. He hears a crier giving orders, by solemn proclamation, to Prepare the way of the Lord in the wilderness; to remove all obstructions before Jehovah marching through the desert; through the wild, uninhabited, impassable country. The deliverance of God's people from the Babylonish captivity is considered by him as parallel to the former deliverance of them from the Egyptian bondage. God was then represented as their king leading them in person through the vast deserts which lay in their way to the promised land of Canaan. It is not merely for Jehovah himself that in both cases the way was to be prepared, and all obstructions to be removed; but for Jehovah marching in person at the head of his people. Let us first see how this idea is pursued by the sacred poets who treat of the exodus, which is a favourite subject with them, and affords great choice of examples: - "When Israel came out of Egypt, The house of Jacob from the barbarous people; Judah was his sanctuary, Israel his dominion." Psa 114:1, Psa 114:2. "Jehovah his God is with him;

Hezekiah's Sickness. ( b. c. 710.) 1 In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the Lord , Set thine house in order: for thou shalt die, and not live. 2 Then Hezekiah turned his face toward the wall, and prayed unto the Lord , 3 And said, Remember now, O Lord , I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. 4 Then came the word of the Lord to Isaiah, saying, 5 Go, and say to Hezekiah, Thus saith the Lord , the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years. 6 And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city. 7 And this shall be a sign unto thee from the Lord , that the Lord will do this thing that he hath spoken; 8 Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down. We may hence observe, among others, these good lessons:—1. That neither men's greatness nor their goodness will exempt them from the arrests of sickness and death. Hezekiah, a mighty potentate on earth and a mighty favourite of Heaven, is struck with a disease, which, without a miracle, will certainly be mortal; and this in the midst of his days, his comforts, and usefulness. Lord, behold, he whom thou lovest is sick. It should seem, this sickness seized him when he was in the midst of his triumphs over the ruined army of the Assyrians, to teach us always to rejoice with trembling. 2. It concerns us to prepare when we see death approaching: " Set thy house in order, and thy heart especially; put both thy affections and thy affairs into the best posture thou canst, that, when thy Lord comes, thou mayest be found of him in peace with God, with thy own conscience, and with all men, and mayest have nothing else to do but to die." Our being ready for death will make it come never the sooner, but much the easier: and those that are fit to die are most fit to live. 3. Is any afflicted with sickness? Let him pray, James v. 13 . Prayer is a salve for every sore, personal or public. When Hezekiah was distressed by his enemies he prayed; now that he was sick he prayed. Whither should the child go, when any thing ails him, but to his Father? Afflictions are sent to bring us to our Bibles and to our knees. When Hezekiah was in health he went up to the house of the Lord to pray, for that was then the house of prayer. When he was sick in bed he turned his face towards the wall, probably towards the temple, which was a type of Christ, to whom we must look by faith in every prayer. 4. The testimony of our consciences for us that by the grace of God we have lived a good life, and have walked closely and humbly with God, will be a great support and comfort to us when we come to look death in the face. And though we may not depend upon it as our righteousness, by which to be justified before God, yet we may humbly plead it as an evidence of our interest in the righteousness of the Mediator. Hezekiah does not demand a reward from God for his good services, but modestly begs that God would remembers, not how he had reformed the kingdom, taken away the high places, cleansed the temple, and revived neglected ordinances, but, which was better than all burnt-offerings and sacrifices, how he had approved himself to God with a single eye and an honest heart, not only in these eminent performances, but in an even regular course of holy living: I have walked before thee in truth and sincerity, and with a perfect, that is, an upright, heart; for uprightness is our gospel perfection. 5. God has a gracious ear open to the prayers of his afflicted people. The same prophet that was sent to Hezekiah with warning to prepare for death is sent to him with a promise that he shall not only recover, but be restored to a confirmed state of health and live fifteen years yet. As Jerusalem was distressed, so Hezekiah was diseased, that God might have the glory of the deliverance of both, and that prayer too might have the honour of being instrumental in the deliverance. When we pray in our sickness, though God send not to us such an answer as he here sent to Hezekiah, yet, if by his Spirit he bids us be of good cheer, assures us that our sins are forgiven us, that his grace shall be sufficient for us, and that, whether we live or die, we shall be his, we have no reason to say that we pray in vain. God answers us if he strengthens us with strength in our souls, though not with bodily strength, Ps. cxxxviii. 3 . 6. A good man cannot take much comfort in his own health and prosperity unless withal he see the welfare and prosperity of the church of God. Therefore God, knowing what lay near Hezekiah's heart, promised him not only that he should live, but that he should see the good of Jerusalem all the days of his life ( Ps. cxxviii. 5 ), otherwise he cannot live comfortably. Jerusalem, which is now delivered, shall still be defended from the Assyrians, who perhaps threatened to rally again and renew the attack. Thus does God graciously provide to make Hezekiah upon all accounts easy. 7. God is willing to show to the heirs of promise the immutability of his counsel, that they may have an unshaken faith in it, and therewith a strong consolation. God had given Hezekiah repeated assurances of his favour; and yet, as if all were thought too little, that he might expect from him uncommon favours, a sign is given him, an uncommon sign. None that we know of having had an absolute promise of living a certain number of years to come, as Hezekiah had, God thought fit to confirm this unprecedented favour with a miracle. The sign was the going back of the shadow upon the sun-dial. The sun is a faithful measurer of time, and rejoices as a strong man to run a race; but he that set that clock a going can set it back when he pleases, and make it to return; for the Father of all lights is the director of them.