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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 38:1–8.
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, Jam 5:13. 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, Psa 138:3. 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 (Psa 128:5), 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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Chapter 38, Verses 1 onwards) In those days, Hezekiah fell sick even unto death. And Isaiah, the son of Amos the prophet, came to him, and said to him: Thus saith the Lord: Set thy house in order, for thou shalt die, and not live. And Hezekiah turned his face to the wall, and prayed to the Lord, saying: I beseech thee, O Lord, remember 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 with great weeping. Whom the Lord loves, He corrects and disciplines every son whom He receives (Prov. III). In order that Ezechias' heart would not be lifted up after incredible triumphs, and victory over the midst of captivity, he is visited with infirmity of his body, and hears that he will die, so that, being converted, he may turn to the Lord's judgment. Indeed, we read about this in the prophet Jonah, and in the threats that are said to be future against David, which did not happen, not because God changed His judgment, but because He incited the human race to the knowledge of Himself. For the Lord is remorseful over evils. And Hezekiah turned his face to the wall, because he could not go to the Temple. To the wall of the Temple, next to which Solomon had built a palace. Or rather, next to Jeremiah, to his heart; who calls the heart a wall, so that with his whole mind he might pray to the Lord. And he said: I beseech you, Lord, remember, please, how I have walked before you in truth, and with a perfect heart, and that I have done what is good in your eyes. And knowing that he is about to die, he does not pray for a long life and many years, but instead asks what he should offer in God's judgement. For he knew that Solomon pleased God because he did not ask for a longer life; but going to the Lord, he recounts his works, how he walked before Him in truth and with a perfect heart. Happy is the conscience that remembers good deeds during times of affliction: Blessed are the pure in heart, for they shall see God (Matthew 5:8). And when elsewhere it is written: Who shall glory in having a pure heart (Prov. XX, 9)? This is solved as follows: the perfection of the heart is now said to consist in the fact that it has destroyed idols, perverted the vessels of the temple of Baal, broken the brazen serpent, and done other things that Scripture mentions. However, he wept with great weeping because of the Lord's promise to David, which he saw would perish in his death. For at that time Hezekiah had no sons; for after his death, Manasseh, when he was twelve years old, began to reign in Judah. From which it is clear that three years after his life was granted, Manasseh was born. Therefore, all this weeping is because he despaired of Christ being born from his own seed. Others assert that even holy men are afraid of death due to uncertainty of judgement and ignorance of God's sentence, of which seat they will inhabit. And at the same time, the question of fate is resolved, and the bonds of necessity and causes, in that the day of death is by no means appointed to each individual, but rather someone may live or die by the will of God and unknown mortal causes, especially since the appointed necessity of death is now delayed, and we have read of many who were resurrected after death.
[Daniel 4:27] "'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity, and thine iniquities by showing mercy to the poor. Perhaps God will forgive thy transgressions.'" Since he had previously pronounced the sentence of God, which of course cannot be altered, how could he exhort the king to deeds of charity and acts of mercy towards the poor? This difficulty is easily solved by reference to the example of King Hezekiah, who Isaiah had said was going to die (Isaiah 38:1); and again, to the example of the Ninevites, to whom it was said: "Yet forty days, and Nineveh shall be destroyed" (Jonah 3:4). And yet the sentence of God was changed in response to the prayers of Hezekiah and the city of Nineveh, not by any means because of the ineffectualness of the judgment itself but because of the conversion of those who merited pardon. Morever in Jeremiah God states that He threatens evil for the nation (Jeremiah 18:7-8), but if it does that which is good, He will alter His threats to bestow mercy. Again, He affirms that He directs His promises to the man who does good; and if the same man thereafter works evil, He says that He changes His decision, not with regard to the men themselves, but with regard to their works which have thus changed in character. For after all, God is not angered at men but at their sins; and when no sins inhere in a man, God by no means inflicts a punishment which has been commuted. In other words, let us say that Nebuchadnezzar performed deeds of mercy toward the poor in accordance with Daniel's advice, and for that reason the sentence against him was delayed of execution for twelve months. But because he afterwards while walking about in his palace at Babylon said boastingly: "Is this not the great Babylon which I myself have built up as a home for the king by the might of my power and the glory of my name?" therefore he lost the virtue of his charitableness by reason of the wickedness of his pride.
"It may be that God will forgive thy sins." In view of the fact that the blessed Daniel, foreknowing the future as he did, had doubts concerning God's decision, it is very rash on the part of those who boldly promise pardon to sinners. And yet it should be recognized that indulgence was promised to Nebuchadnezzar in return, as long as he wrought good works. Much more, then, is it promised to other men who have committed less grievous sins than he. We read in Jeremiah also of God's direction to the people of the Jews, that they should pray for the Babylonians, inasmuch as the peace of the captives was bound up with the peace of the captors themselves (Jeremiah 29:7).
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Summary
Isaiah 38:1 initiates a deeply personal and pivotal narrative in the life of King Hezekiah, immediately following a period of national deliverance. The verse starkly reveals that Hezekiah was afflicted with a terminal illness, bringing him to the very brink of death. In this dire state, the prophet Isaiah delivers an unambiguous divine pronouncement from the LORD, commanding the king to prepare his affairs, for his demise was certain and his recovery impossible. This direct and solemn message establishes the absolute sovereignty of God over life and death, setting the stage for Hezekiah's desperate plea and the subsequent miraculous intervention that would alter his fate.
Context
Literary Context
Isaiah 38:1 marks a significant shift in the book of Isaiah, moving from the grand narrative of Jerusalem's miraculous deliverance from the Assyrian siege in Isaiah 36-37 to a deeply personal crisis faced by King Hezekiah. This placement is deliberate, illustrating that even after a monumental national triumph, the king, as an individual, remains subject to human mortality and divine decree. Chapters 38 and 39, which parallel 2 Kings 20, serve as a concluding appendix to the first major section of Isaiah's prophecy (chapters 1-39), bridging the historical narratives with the subsequent prophecies concerning Babylon's future role. This personal episode not only reveals Hezekiah's character and faith but also foreshadows the eventual Babylonian exile, highlighting the consequences of pride even in a righteous king.
Historical & Cultural Context
King Hezekiah ruled Judah during a tumultuous period (c. 715-686 BC), marked by the formidable rise of the Assyrian Empire. His severe illness is generally dated to around 701 BC, shortly after the Assyrian withdrawal from Jerusalem, a timeline supported by the fifteen-year extension of his life mentioned in Isaiah 38:5, which would place his death in 686 BC. In the ancient Near East, severe illness was frequently interpreted as a direct consequence of divine displeasure or a sovereign act of the gods. The divine command to "set thine house in order" (Hebrew: tsav l'veitekha) was a critical cultural and legal practice for anyone facing imminent death. This involved making a will, settling debts, ensuring the proper succession of heirs, and arranging all familial, financial, and administrative affairs to prevent chaos and dispute after one's passing. The prophet Isaiah, identified as "the son of Amoz," functioned as God's authoritative messenger, a vital role in a society that depended on divine revelation for guidance and understanding of significant events.
Key Themes
This verse powerfully introduces and reinforces several foundational themes woven throughout the book of Isaiah and the broader biblical narrative. Firstly, it emphatically asserts Divine Sovereignty over Life and Death, demonstrating God's ultimate and unchallengeable control over the duration of human existence, a truth echoed in Deuteronomy 32:39 and 1 Samuel 2:6. Secondly, it highlights Human Mortality and the Imperative of Preparation, serving as a stark and universal reminder that all individuals are finite and must prepare their affairs, both practically and spiritually, a concept profoundly articulated in Psalm 90:12 and Ecclesiastes 7:2. Lastly, the presence and message of Isaiah underscore The Crucial Role of the Prophet as God's authoritative mouthpiece, delivering divine decrees, warnings, and promises to both leaders and the nation, a role central to the prophetic tradition as seen in Jeremiah 1:9-10 and Ezekiel 3:17.
Exposition and Analysis
Key Word Analysis
This word describes a state of severe physical affliction, weakness, and pain. In Hezekiah's context, it signifies a grave, life-threatening illness that brought him to the very edge of death. It implies a condition beyond human remedy, emphasizing the gravity of his physical state and the divine nature of the impending pronouncement.
This verb conveys a strong, authoritative command or injunction. It means to appoint, constitute, or arrange with deliberate purpose. For Hezekiah, it was a solemn, administrative directive to settle all his affairs—his household, kingdom, and personal matters—as a final act of responsibility and preparation before his certain demise. It goes beyond mere tidying, signifying a formal and urgent divine instruction.
This primitive root signifies literal or figurative death, and causatively, to kill. Its use here, emphatically reinforced by "and not live" (from H2421, châyâh'), underscores the absolute certainty, irreversibility, and finality of the divine pronouncement. Hezekiah's death was presented as an unalterable decree, highlighting the gravity and authority of God's word.
Verse Breakdown
"In those days was Hezekiah sick unto death."
This opening clause immediately establishes the dire and critical circumstances surrounding King Hezekiah. The temporal marker "In those days" connects this personal crisis to the preceding national events, specifically the deliverance from Assyria, creating a continuous historical flow. The phrase "sick unto death" vividly conveys the terminal nature of his illness, indicating that his condition was beyond human remedy and that he was on the verge of expiring, facing an imminent and certain end.
"And Isaiah the prophet the son of Amoz came unto him, and said unto him,"
This identifies the divine messenger and underscores the authoritative nature of the communication. Isaiah, explicitly named with his paternal lineage, is presented as God's chosen prophet, lending immense weight and undeniable divine authority to the words he is about to deliver. His direct and personal approach to the king signifies the urgency, solemnity, and profound importance of the message.
"Thus saith the LORD, Set thine house in order: for thou shalt die, and not live."
This is the core of the divine decree, delivered with absolute clarity and finality. "Thus saith the LORD" is the quintessential prophetic formula, authenticating the message as a direct, unmediated utterance from Yahweh, the covenant God of Israel, not merely Isaiah's personal opinion or counsel. The command "Set thine house in order" is a practical, legal, and spiritual imperative, urging the king to settle all his familial, governmental, and personal affairs in preparation for his end. The concluding pronouncement, "for thou shalt die, and not live," is stark, unequivocal, and leaves no room for doubt about the finality of the decree, setting the dramatic stage for the events that immediately follow.
Literary Devices
Isaiah 38:1 employs several potent literary devices to convey its profound message. Most notably, Foreshadowing is evident, as the seemingly final pronouncement of Hezekiah's death immediately sets up the dramatic reversal and miraculous intervention that unfolds in the subsequent verses. This creates significant narrative tension and highlights God's ultimate power and responsiveness to prayer. The phrase "Thus saith the LORD" functions as a powerful Divine Decree, a rhetorical device that underscores the absolute authority, immutability, and non-negotiable nature of God's word, emphasizing that the message originates from the divine realm, not human counsel. Furthermore, the verse utilizes Juxtaposition by presenting the powerful King Hezekiah in a state of utter helplessness, "sick unto death." This stark contrast highlights the universal vulnerability of humanity, regardless of status or power, in the face of mortality, and simultaneously magnifies God's supreme power over even the most influential earthly rulers.
Theological and Thematic Connections
Isaiah 38:1 serves as a stark and powerful reminder of God's absolute sovereignty over life and death. It underscores the profound theological truth that human existence is finite, ultimately held within the hands of the Creator, and not subject to human will, medical prowess, or earthly power alone. The divine command to "set thine house in order" is a profound call to acknowledge mortality and prepare for eternity, highlighting the enduring importance of living responsibly and ensuring one's spiritual and practical affairs are aligned with God's divine will. This initial divine pronouncement, while seemingly final, also sets the stage for a dramatic demonstration of God's mercy and responsiveness to humble, fervent prayer, revealing a dynamic interaction between divine decree and human petition that shapes the unfolding narrative.
Reflection and Application
Isaiah 38:1 confronts us with a sobering and universal truth: the certainty of death. This verse challenges every individual to confront their own mortality, not with fear or despair, but with profound wisdom and intentionality. The divine command to "set thine house in order" extends far beyond merely drafting a will or organizing financial affairs; it is a profound and urgent call to spiritual preparedness. It prompts us to deeply examine our relationship with God, to seek reconciliation where needed, to extend forgiveness, to live out our faith authentically and consistently, and to ensure our lives genuinely reflect the values and priorities of the Kingdom of God. Embracing this truth encourages us to live each day with a heightened sense of purpose, diligently stewarding our time, talents, and relationships for eternal significance, all while trusting in God's sovereign and good plan, even when circumstances appear dire or final. Ultimately, this passage invites us to cultivate a posture of constant readiness, living in such a way that we are prepared to meet our Creator at any moment, confident in His grace and mercy.
Questions for Reflection
FAQ
Was Hezekiah considered a good king in the eyes of the LORD?
Yes, King Hezekiah is overwhelmingly portrayed as one of Judah's most righteous and faithful kings. He is highly praised for his unwavering trust in the LORD, initiating significant religious reforms, destroying idols, and restoring proper temple worship throughout his reign, as thoroughly detailed in 2 Kings 18:3-6. The biblical text states that he "trusted in the LORD, the God of Israel; so that there was none like him among all the kings of Judah after him, nor among those who were before him." However, later in his life, particularly after his miraculous recovery, he displayed a moment of pride when he imprudently showed all his treasures to the Babylonian envoys (Isaiah 39:1-8), which drew a severe prophetic warning from Isaiah concerning future judgment.
Did God change His mind about Hezekiah's death?
From a profound theological perspective, God does not "change His mind" in the sense of being indecisive, fallible, or mistaken. Rather, this narrative powerfully demonstrates God's divine responsiveness to humble, fervent prayer and His sovereign right to act according to His character of mercy, justice, and compassion. God, being omniscient, knew Hezekiah would pray and that He would, in His perfect wisdom, choose to extend his life. The initial pronouncement served as a divine catalyst, intended to humble Hezekiah and prompt his desperate, heartfelt plea, thereby revealing a dynamic and intimate interaction between divine decree and human petition. This biblical pattern is consistent with other accounts where God's announced judgment is averted or altered in response to genuine repentance or earnest prayer, such as in Jeremiah 18:7-10 concerning nations, or Jonah 3:10 regarding Nineveh.
What is the significance of the phrase "Thus saith the LORD" in this context?
The phrase "Thus saith the LORD" (Hebrew: Koh amar YHWH) is a crucial and foundational prophetic formula used extensively throughout the Old Testament. Its profound significance lies in authenticating the message as a direct, authoritative, and infallible utterance from God Himself, not merely the prophet's personal opinion, interpretation, or human counsel. In Isaiah 38:1, it underscores the divine origin and the absolute gravity of the pronouncement to Hezekiah, making it an undeniable truth and a powerful declaration of God's sovereign will. It elevates the message beyond any human source to a divine decree, demanding immediate attention, reverence, and obedience, as seen in countless other prophetic pronouncements like Amos 3:7 or Ezekiel 2:4.
Christ-Centered Fulfillment
While Isaiah 38:1 confronts the stark and unavoidable reality of human mortality, it paradoxically sets the stage for a profound and glorious Christ-centered fulfillment. Hezekiah's impending death and the temporary extension of his life by fifteen years, granted through divine mercy, powerfully foreshadow the ultimate and definitive victory over death achieved by Jesus Christ. Hezekiah, a powerful earthly king, was utterly helpless before the decree of death, requiring a miraculous divine intervention for a mere temporary reprieve. In stark contrast, Jesus, the true King of Kings and Lord of Lords, willingly laid down His own life and then conquered death definitively through His resurrection, rising from the grave to offer not a temporary extension of earthly life, but eternal life to all who believe in Him (John 11:25-26). Hezekiah's "setting his house in order" points to the deeper spiritual reality that Christ is the one who truly "sets our house in order" by perfectly fulfilling the law and reconciling us to God through His atoning sacrifice on the cross (Colossians 1:19-20). The seemingly final and grim pronouncement "thou shalt die, and not live" is ultimately and gloriously reversed for believers in Christ, for whom physical death is not the end but a triumphant passage to eternal life with God, a gift freely given through faith in the One who is the Way, the Truth, and the Life (John 14:6). Thus, Hezekiah's story, marked by a temporary reprieve from death and a powerful demonstration of God's mercy, ultimately directs our gaze to Jesus Christ, the Lamb of God who takes away the sin of the world and offers everlasting life to all who call upon His name (John 1:29 and Romans 6:23).