Albert Barnes Commentary Isaiah 38

In those days - That is, his sickness began around the time the army of Sennacherib was destroyed. The question has been raised whether Hezekiah's sickness was before or after Sennacherib's invasion. The most natural interpretation is certainly that it occurred after that invasion, and probably soon after. The only objection to this view is the statement in Isaiah 38:6, that God would deliver him from the hand of the king of Assyria, which many have understood as implying that he was then threatened with the invasion.

But this may simply mean that he would be perpetually and finally delivered from Sennacherib's hand; that he would be secure in the independence from a foreign yoke that he had long sought (2 Kings 18:7); and that the Assyrian would not be able to bring the Jews into subjection again (see the notes at Isaiah 37:30-31; compare the note at Isaiah 38:6). Jerome supposes that it was brought upon him so that his heart would not be elated with the remarkable triumph, and so that, in his circumstances, he might be kept humble. Josephus (Ant. x. 2. 1) says that the sickness occurred soon after the destruction of Sennacherib's army. Prideaux (Connection, vol. i. p. 137) places his sickness before the invasion of the Assyrians.

Was sick - The exact nature of this sickness is not certainly known. In Isaiah 38:21 it is said that it was a boil, and it was probably a pestilential boil. The pestilence or plague is attended with an eruption or boil. “No one,” says Jahn, “ever recovered from the pestilence unless the boil of the pestilence came out upon him, and even then he could not always be cured” (Biblical Antiquities, Section 190). The pestilence was, and still is, rapid in its progress. It terminates the life of those affected by it almost immediately, and at the latest within three or four days.

Thus, we see one reason for Hezekiah's alarm. Another cause of his anxiety was that he had no children at this time, and consequently, he had reason to fear that his kingdom would be thrown into contention by conflicting claims for the crown.

Unto death - Ready to die; with a sickness that in the ordinary course would terminate his life.

Set thine house in order - In Hebrew, this means, ‘Give command (צו tsâv) to your house,’ that is, to your family. If you have any directions to give regarding the succession to the crown, or regarding domestic and private arrangements, let it be done soon.

Hezekiah was still in middle life. He came to the throne when he was twenty-five years old (2 Kings 18:2), and he had now reigned for about fourteen years. It is possible that he had not yet made any arrangements regarding the succession. Since this was very important for the peace of the nation, Isaiah was sent to him to apprise him of the necessity of arranging the affairs of his kingdom so that there would not be anarchy when he died.

The direction may also be understood more generally as meaning that he was to make whatever arrangements might be necessary in preparation for his death. We see here—

1. The boldness and fidelity of a man of God. Isaiah was not afraid to go in and freely tell even a monarch that he must die. The subsequent part of the narrative suggests that until this announcement, Hezekiah did not regard himself as in immediate danger. It is evident here that Hezekiah's physician had not informed him of it—perhaps from the fear that his disease would be aggravated by the agitation of his mind on the subject. The duty was, therefore, left, as it often is, to a minister of religion—a duty that even many ministers are slow to perform, and that many physicians are reluctant to have performed.

2. Commonly, no danger is to be feared from announcing to those who are sick their true condition. Friends and relatives are often reluctant to do it, for fear of agitating and alarming them. Physicians often prohibit them from knowing their true condition, fearing that their disease might be aggravated.

   Yet here was a case in which there might pre-eminently be danger from announcing the danger of death. The disease was deeply seated, was making rapid progress, and was usually incurable. Indeed, there was a moral certainty here that the monarch would die. Therefore, this was a case that, it would seem, particularly demanded that the patient be kept quiet and free from alarms.

   But God regarded it as very important that Hezekiah should know his true condition, and the prophet was directed to go to him and faithfully state it. Physicians and friends often err in this. There is no greater form of cruelty than to allow a friend to lie on a dying bed under a delusion. There is no more aggravated sin than that of intentionally deceiving a dying man and flattering him with the hope of recovery when there is a moral certainty that he will not and cannot recover.

   And evidently, there is no danger to be feared from communicating to the sick their true condition. It should be done tenderly and with affection, but it should be done faithfully. I have had many opportunities to witness the effect of informing the sick of their situation and of the moral certainty that they must die. I cannot now recall an instance in which the announcement has had any negative effect on the disease. Often, on the contrary, the effect is to calm the mind and to lead the dying to look up to God and peacefully rest in Him. And that effect is always beneficial.

   Nothing is more favorable for a recovery than a peaceful, calm, heavenly submission to God; and the repose and quiet that physicians so much desire their patients to have is often best obtained by securing confidence in God and a calm resignation to His will.

3. Every person with the prospect of death before them should set their house in order. Death is an event that demands preparation—a preparation that should not be deferred to the dying moment. In view of it, whether it comes sooner or later, our peace should be made with God and our worldly affairs arranged so that we can leave them without distraction and without regret.

For thou shalt die, and not live - Your disease is incurable. It is a mortal, fatal disease. The Hebrew is, ‘for you are dead’ (מת mēth); that is, you are a dead man. A similar expression occurs in Genesis 20:3, in the address God made to Abimelech: Behold thou art a dead man, on account of the woman which thou hast taken. We have a similar phrase in our language when a man is wounded and says, ‘I am a dead man.’ This is all that we are required to understand here: that, according to the usual course of the disease, he must die. It is evident that Isaiah himself was not acquainted with God's secret intention, nor did he know that Hezekiah would humble himself and plead with God, or that God would by a miracle lengthen his life.

Then Hezekiah turned his face toward the wall - This refers to the wall of the room in which he was lying. He was probably lying on a couch next to the wall of his room. Eastern houses usually have such couches or ottomans running along the sides of the room, on which people recline and on which they lie when they are sick.

Hezekiah probably turned his face to the wall so that his emotion and his tears might not be seen by the bystanders, or so that he might better compose himself for devotion. He doubtless wished his prayer to be as secret as possible.

The Chaldee paraphrase renders this as, ‘Turned his face to the wall of the house of the sanctuary’—that is, of the temple—so that it might appear that he prayed toward the temple. Thus Daniel, when in Babylon, is said to have prayed with his windows opened toward Jerusalem (Daniel 6:10). Muslims pray everywhere with their faces turned toward Mecca.

However, there is no evidence in the Hebrew text that Hezekiah prayed in that manner.

The simple idea is that he turned over on his couch toward the wall of his room, doubtless for greater privacy and to hide his deep emotion.

And said, Remember now, O Lord, I beseech thee - The object that Hezekiah desired was evidently that his life might be spared, and that he might not be suddenly cut off. He therefore mentions the former course of his life, not with ostentation, or as a ground of his acceptance or justification, but as a reason why his limb should not be cut off.

He had not lived as many of the kings of Israel had done. He had not been a patron of idolatry. He had promoted an extensive and thorough reformation among the people.

He had exerted his influence as a king in the service of Yahweh, and it was still his purpose to do it; and he, therefore, prayed that his life might be spared in order that he might carry forward and perfect his plans for the reformation of the people, and for the establishment of the worship of Yahweh.

How I have walked - How I have lived. Life, in the Scriptures, is often represented as a journey, and a life of piety is represented as walking with God (Genesis 6:9; 1 Kings 9:4; 1 Kings 11:33).

In truth - In the defense and maintenance of the truth, or in sincerity.

And with a perfect heart - With a heart sound, sincere, entire in your service. This had been his leading aim; his main, grand purpose. He had not pursued his own ends, but his whole official royal influence had been on the side of religion.

This refers to his public character rather than to his private feelings. For though, as a man, he might be deeply conscious of imperfection, yet as a king, his influence had been wholly on the side of religion, and he had not declined from the ways of God.

And have done that which is good - This accords entirely with the account that is given of him in 2 Kings 18:3–5.

And Hezekiah wept sore - Margin, as Hebrew, ‘With great weeping.’ Josephus (Antiquities 10.2.1) says that the reason why Hezekiah was so much affected was that he was then childless and saw that he was about to leave the government without a successor.

Others suppose that it was because his death would be construed by his enemies as a judgment of God for his stripping the temple of its ornaments (2 Kings 18:16). It is possible that several things may have been combined in producing the depth of his grief.

In his song, or in the record that he made to express his praise to God for his recovery, the main reason for his grief that he suggested was the fact that he was in danger of being cut off in the midst of his days, and that the blessings of a long life were likely to be denied him .

We have here an instance in which even a good man may be surprised, alarmed, and distressed at the sudden announcement that he must die. The fear of death is natural, and even those who are truly pious are sometimes alarmed when it comes.

Then came the word of the Lord - In the parallel place in 2 Kings 20:4, it is said, And it came to pass, before Isaiah was gone out into the middle court, that the word of the Lord came to him. That is, the message of God came to Isaiah before he had left Hezekiah; or as soon as he had offered his prayer. This circumstance is omitted by Isaiah on the revision of his narrative which we have before us. But there is no contradiction. In this place it is implied that the message came to him soon, or immediately.

The God of David your father - David is mentioned here, probably, because Hezekiah had a strong resemblance to him (2 Kings 18:3), and because a long and happy reign had been granted to David; and also because the promise had been made to David that he would never lack a man to sit on his throne (see the note at Isaiah 37:35). As Hezekiah resembled David, God promised that his reign would be extended; and since he was perhaps then without a son and successor, God promised him a longer life, with the prospect that he might have an heir who would succeed him on the throne.

Behold, I will add to your days fifteen years - This is perhaps the only instance in which any man has been told exactly how long he would live. Why God specified the time cannot now be known. It was, however, a full answer to the prayer of Hezekiah, and the promise is a full demonstration that God is the hearer of prayer, and that he can answer it at once. We learn here, that it is right for a friend of God to pray for life. In times of sickness, and even when there are indications of a fatal disease, it is not improper to pray that the disease may be removed, and the life prolonged. If the desire is to do good, to advance the kingdom of God, to benefit others, or to perfect some plan of benevolence that has begun, it is not improper to pray that God would prolong the life.

Who can say that he does not often spare useful lives in this way, when they are worn down with toil and their bodies are apparently sinking to the grave, in answer to prayer? He does not indeed work miracles as he did in the case of Hezekiah, but he may direct to remedies that had not occurred before; or he may himself give a sudden and unexpected turn to the disease, and restore the sufferer to health again.