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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
One surviving comment on this verse from the historical church.
(Vers. 4 seqq.) And the word of the Lord came to Isaiah, saying: Go and tell Hezekiah: Thus says the Lord God of David, your father: I have heard your prayer, I have seen your tears. Behold, I will add fifteen years to your days, and I will deliver you and this city from the hand of the king of Assyria, and I will protect it. And this shall be a sign to you from the Lord, that the Lord will do this word that he has spoken: Behold, I will turn back the shadow of the steps by which it has gone down on the sun dial of Ahaz ten steps backwards: and the sun returned ten steps by the same steps that it had gone down. The history, which is read consecutively in the volume of Kings, is referred to in a seemingly backwards order, as if it were a prophetic account. While Hezekiah was weeping with great sorrow, before Isaiah had left the middle part of the courtyard, the word of the Lord came to him, saying: Return and tell Hezekiah, the leader of my people: I have heard your prayer and seen your tears. Behold, I will heal you. And Hezekiah said to Isaiah: What will be the sign that the Lord will heal me? To whom did the prophet respond: This will be the sign from the Lord that the Lord will do the word he has spoken: Do you want the shadow to approach by so many lines, or do you want it to go back the same number of steps? To whom Hezekiah said: It is easy for the shadow to advance ten lines, but I do not want it to happen; rather, I want it to go back ten steps. And when Isaiah invoked the power of the Lord, the sign was fulfilled. Isaiah was commanded to have a lump of fresh figs brought, which they did, and they placed it on the wound, and he was healed. But the Prophet of the Lord returns to the king by the command, in order to heal the one who had struck him; and he is called Hezekiah, the leader of his people, and the son of David, whose works he followed, for he did what was right in all things as David his father had done; and his prayer is heard, and tears are seen, for he walked before the Lord in truth and with a perfect heart, and he wept with great weeping; and he did what was pleasing in his eyes. Fifteen years are added to his life, which he did not ask for, and moreover, while he is still alive, the security of the kingdom is promised to him. But if, as some think, to live in the body is a condemnation, and according to what is said: Return, my soul, into your rest (Ps. 114:7). And in another place: Bring my soul out of prison (Ps. 141:8), death is to be desired so that we may be freed from prison: how then does the Lord now grant as a favor that he who was to be set free should still live for fifteen years in prison? However, a sign is given that the sun turns back by ten degrees, which we turn according to Symmachus into lines and a sundial, which understood the degrees in the lines in order to make a clearer sense to those reading. Whether the steps were constructed with mechanical skill, so that as the shadow descended, it would mark the hours. This sign was a type of both the present time and the future, so that just as the sun would return to the beginning of its course, so would Hezekiah's life return to the disclosed years; and for us who live in the week and the octave, through the resurrection of Christ, the spaces of life are extended. The holy places in this province are accustomed to show within the enclosed Temple the steps of the house of Hezekiah, or of Ahaz, which the sun descended through them. But I will never believe, not to mention Ahaz, who was a wicked king; but of any righteous king, that their house was in the Temple of God: since it is said that Solomon, among other things, offended God because he built on a high place, from where he used to look down on the courtyard of the Temple while walking in the tower of the palace (3 Kings 9).
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Summary
Isaiah 38:6 delivers a profound divine promise to King Hezekiah, assuring him of God's direct and decisive intervention to rescue both the king personally and the city of Jerusalem from the overwhelming threat posed by the formidable Assyrian Empire. This declaration, conveyed through the prophet Isaiah, powerfully underscores God's absolute sovereignty over nations and His unwavering commitment to protect His chosen people and their holy city, providing vital assurance of security amidst a period of intense national crisis and personal affliction for the monarch.
Context
Literary Context
Isaiah 38:6 is intricately woven into a pivotal narrative within the book of Isaiah, immediately following King Hezekiah's miraculous recovery from a terminal illness. The preceding verses, Isaiah 38:1-5, vividly recount Hezekiah's desperate prayer for healing and God's compassionate, immediate response, which extended his life by fifteen years. This promise of national deliverance from the Assyrian threat is presented as an integral component of God's comprehensive answer to Hezekiah's fervent supplication. The juxtaposition of personal healing and national salvation highlights God's holistic care, demonstrating that His concern extends beyond the king's individual well-being to the security and destiny of his kingdom and the city of Jerusalem, which held immense covenantal significance.
Historical & Cultural Context
At the time of this prophecy, the Kingdom of Judah faced an existential threat from the Neo-Assyrian Empire, the preeminent superpower of the ancient Near East. Under the aggressive leadership of King Sennacherib, Assyria had already devastated numerous cities in Judah and was actively laying siege to Jerusalem, as extensively documented in historical accounts like 2 Kings 18-19 and Isaiah 36-37. The Assyrians were notorious for their brutal military tactics, including mass deportations, psychological warfare, and overwhelming force, making their presence a source of profound terror. Jerusalem, as the capital of Judah and the site of God's Temple, held unparalleled religious and political importance. Its fall would have been perceived as a catastrophic blow to God's covenant promises, particularly those concerning the Davidic dynasty and the inviolability of His chosen city. The cultural context underscores the desperate need for divine intervention against an insurmountable human foe, where human strength was utterly inadequate.
Key Themes
This verse powerfully contributes to several overarching themes prevalent in Isaiah and the broader Old Testament narrative. Firstly, it profoundly illustrates Divine Deliverance, showcasing God's direct, miraculous, and often unexpected intervention to save His people from overwhelming odds. This theme resonates throughout Israel's history, from the Exodus from Egypt to the promised return from Babylonian exile. Secondly, it emphatically underscores God's Faithfulness to His covenant promises, especially those made to David regarding an enduring dynasty and the perpetual security of Jerusalem as His chosen city (2 Samuel 7). Thirdly, the confrontation with the mighty Assyrian Empire highlights God's Sovereignty over Nations, demonstrating that even the most formidable earthly empires are ultimately subject to His divine will and purpose, serving as instruments or obstacles in His grand plan (Psalm 33:10). Finally, it powerfully reiterates the Power of Prayer, as God's promise of deliverance is a direct, compassionate response to Hezekiah's earnest and humble supplication, emphasizing that God hears and acts upon the cries of His people (Psalm 116:1-2).
Exposition and Analysis
Key Word Analysis
This verb (H5337) signifies to snatch away, rescue, or pull out, often implying an urgent, forceful, and powerful act of salvation from danger or oppression. In this context, it conveys God's active, decisive intervention to extricate Hezekiah and Jerusalem from the imminent and overwhelming grip of the Assyrian threat, rather than merely a passive protection. It suggests a complete and forceful removal from a perilous, life-threatening situation.
The noun (H3709) literally refers to the hollow hand or palm, but figuratively, as used here, it represents power, control, dominion, or authority. The phrase "out of the hand of the king of Assyria" therefore means out of the complete control, oppressive dominion, or destructive power of the Assyrian king, emphasizing the total and definitive liberation from his tyrannical grasp.
This primitive root (H1598) means to hedge about, to protect, or to act as a guardian. It evokes the vivid imagery of surrounding or covering for protection, like a shield, a wall, or a hedge that fends off danger. While "deliver" speaks to the initial, decisive act of rescue from an immediate threat, "defend" implies an ongoing, steadfast, and vigilant protective presence, assuring Jerusalem's continued safety and preservation under God's watchful and powerful care.
Verse Breakdown
"And I will deliver thee and this city out of the hand of the king of Assyria:"
This opening clause establishes the dual scope of God's sovereign promise: personal deliverance for King Hezekiah ("thee") and corporate deliverance for Jerusalem ("this city"). The source of the threat is explicitly identified as "the king of Assyria," highlighting the specific, formidable, and seemingly unstoppable enemy. The crucial phrase "out of the hand" signifies a complete liberation from Assyrian control, power, and destructive intent, emphasizing God's absolute ability to break the enemy's grip and nullify their might.
"and I will defend this city."
This second clause powerfully reinforces and expands upon the initial promise of deliverance. While "deliver" implies a rescue from an immediate, acute danger, "defend" suggests an ongoing, active, and steadfast protection. God is not merely saving them once from the present crisis but committing to be a perpetual guardian and protector over Jerusalem, ensuring its security against this and future threats. The emphatic repetition of "this city" underscores the unique and particular object of God's unwavering covenantal care and protective presence.
Literary Devices
Isaiah 38:6 employs several powerful literary devices to convey its message of divine assurance and certainty. Divine Oracle is central, as the verse is presented as a direct, authoritative declaration from God Himself ("I will deliver," "I will defend"), emphasizing the absolute certainty and reliability of the promise, emanating from the ultimate source of power. The strategic use of Repetition ("this city" appears twice) serves to underscore Jerusalem's unique and paramount status as the specific object of God's special protection and highlights the city's critical importance within God's covenant plan and redemptive history. Metonymy is powerfully present in the phrase "out of the hand of the king of Assyria," where "hand" stands for the entire power, control, and oppressive force of the Assyrian empire. This vivid imagery makes the abstract threat tangible and God's promised rescue more dramatic and impactful. The entire verse functions as a Promise, a foundational literary form in biblical prophecy, offering profound hope, certainty, and a basis for faith in a time of dire national crisis and overwhelming despair.
Theological and Thematic Connections
Isaiah 38:6 stands as a profound testament to God's character as both a mighty Deliverer and a faithful Defender. It reveals a God who is not distant or detached but intimately involved in the affairs of His people, responding to their cries and actively intervening in history to uphold His covenant promises. The dual promise to Hezekiah—personal healing and national salvation—demonstrates God's holistic care, affirming that His sovereignty extends over both individual lives and geopolitical events, orchestrating circumstances to fulfill His divine purposes. This passage powerfully reinforces the theological truth that God's faithfulness is not contingent on human strength, military might, or favorable circumstances, but solely on His unchanging nature and His unwavering commitment to His chosen people and His divine plan for Jerusalem. It is a powerful reminder that when human resources fail, God's power prevails.
Reflection and Application
Isaiah 38:6 offers profound comfort and a robust foundation for faith in the face of seemingly overwhelming odds. Just as God heard Hezekiah's desperate prayer and intervened with miraculous deliverance for both him and Jerusalem, so too does He remain a faithful Deliverer and Defender for His people today. This passage profoundly encourages us to bring our anxieties, our seemingly insurmountable challenges, and our deepest fears before God in earnest prayer, trusting implicitly that His power is infinitely greater than any human threat, any personal affliction, or any spiritual adversary. It reminds us that God's promises are steadfast, His protective presence is constant, and His active intervention is certain, even when circumstances appear bleak or hope seems lost. We are called to rest in His sovereign control, knowing that He actively works to rescue us from spiritual bondage, emotional distress, and even physical dangers, and to defend us against the forces that seek to harm us. This verse cultivates a posture of dependent trust, inviting us to witness God's mighty hand at work in our lives and in the world.
Questions for Reflection
FAQ
What was the primary threat to Jerusalem at the time of this prophecy?
The primary threat to Jerusalem at this time was the formidable Neo-Assyrian Empire, led by King Sennacherib. Assyria was the dominant military power in the ancient Near East, renowned for its brutal conquests, mass deportations, and highly effective siege warfare. They had already conquered many cities in Judah and were poised to attack Jerusalem, making their presence an existential threat to the kingdom of Judah and its capital city, as recorded in 2 Kings 18:13.
How did God ultimately deliver and defend Jerusalem from the Assyrians?
God delivered and defended Jerusalem through a miraculous and decisive intervention. According to Isaiah 37:36 and 2 Kings 19:35, the Angel of the Lord struck down an astonishing 185,000 Assyrian soldiers in a single night. This devastating and supernatural blow forced Sennacherib to withdraw his remaining forces and return to Assyria, effectively ending the siege without Jerusalem being conquered or suffering significant damage. This extraordinary event dramatically fulfilled God's specific promise to Hezekiah, showcasing His absolute sovereignty over all earthly powers.
Christ-Centered Fulfillment
While Isaiah 38:6 speaks of a historical deliverance for King Hezekiah and the physical city of Jerusalem, its profound themes of divine deliverance and steadfast defense find their ultimate, most comprehensive, and eternal fulfillment in Jesus Christ. Christ is the supreme Deliverer, not merely from earthly enemies or physical ailments, but from the far greater bondage of sin, death, and the dominion of darkness (Colossians 1:13-14). Just as God defended Jerusalem, Christ offers eternal defense and security to all who are in Him, protecting His church—His spiritual city—from the relentless assaults of the enemy and the gates of hell itself (Matthew 16:18). The promise of God's unwavering protection for Jerusalem foreshadows the spiritual security and eternal dwelling place found in the New Jerusalem, the heavenly city (Revelation 21:2-3), where believers are forever safe under the glorious reign of the Lamb of God, who takes away the sin of the world. In Christ, we experience not just a temporary reprieve from earthly threats, but a complete, everlasting salvation and an unshakeable hope, secured by His atoning work on the cross and His ongoing intercession as our great High Priest (Hebrews 7:25). He is our ultimate refuge, our impregnable fortress, and our eternal Defender and Deliverer.