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Commentary on Isaiah 39 verses 5–8
Hence let us observe, 1. That, if God love us, he will humble us, and will find some way or other to pull down our spirits when they are lifted up above measure. A mortifying message is sent to Hezekiah, that he might be humbled for the pride of his heart, and be convinced of the folly of it; for though God may suffer his people to fall into sin, as he did Hezekiah here, to prove him, that he might know all that was in his heart, yet he will not suffer them to lie still in it. 2. It is just with God to take that from us which we make the matter of our pride, and on which we build a carnal confidence. When David was proud of the numbers of his people God took a course to make them fewer; and when Hezekiah boasts of his treasures, and looks upon them with too great a complacency, he is told that he acts like the foolish traveller who shows his money and gold to one that proves a thief and is thereby tempted to rob him. 3. If we could but see things that will be, we should be ashamed of our thoughts of things that are. If Hezekiah had known that the seed and successors of this king of Babylon would hereafter be the ruin of his family and kingdom, he would not have complimented his ambassadors as he did; and, when the prophet told him that it would be so, we may well imagine how he was vexed at himself for what he had done. We cannot certainly foresee what will be, but are told, in general, All is vanity, and therefore it is vanity for us to take complacency and put confidence in any thing that goes under that character. 4. Those that are fond of an acquaintance or alliance with irreligious men will first or last have enough of it, and will have cause to repent it. Hezekiah thought himself very happy in the friendship of Babylon, though it was the mother of harlots and idolatries; but Babylon, who now courted Jerusalem, in process of time conquered her and carried her captive. Leagues with sinners, and leagues with sin too, will end thus; it is therefore our wisdom to keep at a distance from them. 5. Those that truly repent of their sins will take it well to be reproved for them and will be willing to be told of their faults. Hezekiah reckoned that word of the Lord good which discovered sin to him, and made him sensible that he had done amiss, which before he was not aware of. The language of true penitents is, Let the righteous smite me; it shall be a kindness; and the law is therefore good, because, being spiritual, in it sin appears sin, and exceedingly sinful. 6. True penitents will quietly submit, not only to the reproofs of the word, but to the rebukes of Providence for their sins. When Hezekiah was told of the punishment of his iniquity he said, Good is the word of the Lord, not only the mitigation of the sentence, but the sentence itself; he has nothing to object against the equity of it, but says Amen to the threatening. Those that see the evil of sin, and what it deserves, will justify God in all that is brought upon them for it, and own that he punishes them less than their iniquities deserve. 7. Though we must not be regardless of those that come after us, yet we must reckon ourselves well done by if there be peace and truth in our days, and better than we had reason to expect. If a storm be coming, we must reckon it a favour to get into the harbour before it comes, and be gathered to the grave in peace; yet we can never be secure of this, but must prepare for changes in our own time, that we may stand complete in all the will of God, and bid it welcome whatever it is.
(Verse 3 onwards) Then Isaiah the Prophet came to King Hezekiah and said to him: What did these men say, and where did they come from to you? And Hezekiah said: They have come to me from a distant land, from Babylon. And he said: What did they see in your house? And Hezekiah said: They saw everything that is in my house; there was nothing, neither word nor thing, that I did not show them in my treasures. And Isaiah said to Hezekiah: Listen to the word of the Lord of hosts. Behold, the day will come, and everything that is in your house, and what your fathers have laid up until this day, will be carried away to Babylon. Nothing will be left, says the Lord. And of your sons who shall come forth out of you, whom you shall beget, they will take away, and they will be eunuchs in the palace of the king of Babylon. And Hezekiah said to Isaiah: Good is the word of the Lord which he has spoken. And he said: Let there be only peace and truth in my days. The Hebrews report that Hezekiah fell ill for this reason: because after the unheard of victory of the Jews and the death of the Assyrian king, he did not sing praises to the Lord, which Moses sang after the drowning of Pharaoh (Exod. XV), and Deborah after the killing of Sisera (Judges IV), and Anna after the birth of Samuel (1 Samuel II). Hence, he was reminded of his weakness. And again, after regaining his health and the greatness of the sign, he offered another opportunity for pride, which as a wise man and worshiper of God, he should have avoided; not showing his wealth to foreigners, which he possessed by the grace of God. From which, according to the Laws of tropology, we learn that we should not throw pearls before swine, nor give what is holy to dogs (Matth. VII). For whoever has a faithful spirit conceals his affairs; and whoever does not do this, all his power is weakened; and his posterity perishes, and with the loss of manly strength, he is reduced to feminine softness (Prov. XI, 13-15). Therefore, Isaiah enters the king's presence and inquires as if unaware. What did these men say, and where did they come from? Two questions, what they said and where they came from, were asked. He responded to one, ignoring the other: this must be read with emphasis and a raised eyebrow: They came from a distant land, from Babylon: the longer the distance from where they came, the more glorious they are because of whom they came to see. And he said, they came to me; he should have said, they came to glorify God for the greatness of the sign, from Babylon, which is the most powerful city in the whole world. And Isaiah said again, 'What did they see in your house?' And he answered truthfully that they had seen everything in his house, and that he had not withheld anything from them in his treasuries. But he kept silent about the other, which he feared would offend them, because he had shown them everything he had in his power, undoubtedly including the furnishings of the Temple. Therefore, Isaiah delivers the judgment of God's word: 'Listen to the word of the Lord of Hosts: A time will come when all these things that are in your house, acquired not by your own labor but by the labor of your fathers, will be transferred to Babylon, and from your descendants they will become eunuchs in the royal palace.' From where the Hebrews want Daniel, Hananiah, Mishael, and Azariah, who were of royal descent, to become eunuchs, it is beyond doubt that they served in the ministry of King Nebuchadnezzar. So Hezekiah said: It is a good word of the Lord that he has spoken. In this, he is criticized by the Hebrews for not imitating the goodness of Moses, who said to the Lord: Either forgive them this crime, or if you do not, then erase me from your book which you have written (Exodus 32:32). And so the Apostle Paul wishes to be accursed from Christ for his brethren who are Israelites (Rom. IX); and therefore, Hezekiah was not approved by God in His words who spoke in the following: 'Console, console my people,' says your God, so that by whom He had not prayed, they may be consoled by the mercy of the Lord.
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SUMMARY
Isaiah 39:5 records the prophet Isaiah's solemn pronouncement to King Hezekiah, serving as the direct introduction to a divine message of judgment. Following Hezekiah's imprudent display of his kingdom's treasures to Babylonian envoys, this verse marks the moment God's authoritative word, delivered through His prophet, confronts the king's actions and sets the stage for the revelation of severe future consequences for Judah.
CONTEXT
Literary Context: This verse immediately follows Hezekiah's ill-advised decision to showcase his entire treasury, armory, and all his dominion to Babylonian envoys sent by Merodach-baladan, the king of Babylon, as detailed in Isaiah 39:1-4. The Babylonian delegation ostensibly came to congratulate Hezekiah on his miraculous recovery from a life-threatening illness, an event recounted in Isaiah 38. However, instead of glorifying God for his healing or seeking divine counsel, Hezekiah succumbed to pride, parading his wealth and power. Isaiah's sudden appearance and direct address in verse 5 interrupt Hezekiah's moment of self-congratulation, signaling a divine reckoning for his lack of prudence and misplaced trust. The subsequent verses, Isaiah 39:6-7, reveal the devastating consequences of this act, foreshadowing the Babylonian exile.
Historical & Cultural Context: The period of Hezekiah's reign (c. 715-686 BC) was one of significant political upheaval in the ancient Near East, dominated by the rising power of Assyria and the nascent threat of Babylon. Hezekiah had recently experienced divine deliverance from the Assyrian siege under Sennacherib (Isaiah 36-37). The visit from Merodach-baladan's envoys, while ostensibly diplomatic, was likely an attempt to forge an alliance against Assyria, exploiting Hezekiah's recent illness and recovery as a pretext. In ancient Near Eastern diplomacy, displaying national wealth and military might was a common practice to impress potential allies or intimidate rivals. However, for a king of Judah, whose ultimate security lay in Yahweh, such a display to a foreign power, particularly one as idolatrous as Babylon, demonstrated a profound lack of spiritual discernment and an over-reliance on material strength rather than divine protection.
Key Themes: Isaiah 39:5 powerfully contributes to several overarching themes within the book of Isaiah. Firstly, it underscores the theme of Divine Sovereignty and Judgment, as God, through His prophet, directly intervenes to address human actions, demonstrating His ultimate authority over nations and kings. Secondly, it highlights Prophetic Authority and Accountability, as Isaiah faithfully delivers God's unvarnished message, even to a king, emphasizing that all, regardless of status, are subject to God's word and its consequences. This aligns with the prophet's consistent call for Judah to trust in God alone, rather than in foreign alliances or material possessions, a theme echoed throughout Isaiah's prophecies. Finally, the verse introduces the theme of Consequences of Human Pride and Disobedience, setting the stage for the devastating prophecy of future Babylonian captivity, a direct result of Hezekiah's imprudent display of wealth and his failure to glorify God, as further elaborated in Isaiah 39:6-7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 39:5 employs several potent literary devices to convey its gravity. The most prominent is Prophetic Address, where Isaiah, as God's mouthpiece, directly confronts the king, signaling an immediate and divinely ordained intervention. The use of the Imperative Mood in "Hear" (שְׁמַע, shâmaʻ) is a forceful command, demanding not just attention but also obedience and submission from Hezekiah. This direct command emphasizes the non-negotiable nature of the message. Furthermore, the Divine Title "the LORD of hosts" (YHWH Sabaoth) functions as a powerful declaration of God's absolute sovereignty and immense power. This title elevates the message from mere human counsel to an authoritative divine decree, underscoring the inescapable weight and ultimate source of the impending judgment. The verse also employs Foreshadowing, as Isaiah's solemn tone and the authoritative introduction ("Hear the word of the LORD of hosts") prepare the reader for the dire prophecy that follows, indicating that Hezekiah's actions will have significant, negative consequences.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 39:5 serves as a stark reminder of God's active involvement in human affairs, particularly in the lives of His chosen leaders. It underscores the principle that divine revelation often comes as a direct confrontation to human pride and misplaced trust. Hezekiah's display of wealth, while seemingly innocuous, betrayed a reliance on earthly power rather than on the God who had just miraculously healed him and delivered Judah from Assyria. The "word of the LORD of hosts" is not merely information; it is a living, active force that judges, corrects, and reveals God's sovereign will. This moment highlights the constant tension between human autonomy and divine sovereignty, emphasizing that true wisdom and security are found only in heeding God's voice and trusting in His power.
REFLECTION AND APPLICATION
This pivotal verse calls us to a profound self-examination regarding where we place our trust and how we respond to divine correction. Like Hezekiah, we are often tempted to display our "treasures"—our accomplishments, resources, or perceived strengths—to others, seeking affirmation or security in what is temporal. This verse challenges us to consider if our actions truly glorify God or if they subtly reveal a reliance on ourselves or the world. When God's "word" comes to us, whether through Scripture, a sermon, or the wise counsel of others, do we "hear" it with a posture of humility and obedience, ready to internalize its truth and adjust our lives? Or do we, like Hezekiah, allow pride or a lack of spiritual discernment to cloud our judgment, leading to unforeseen consequences? Our ultimate security and wisdom lie not in what we possess or display, but in our attentive and obedient relationship with the "LORD of hosts," whose word alone provides true guidance and lasting peace.
Questions for Reflection
FAQ
Why was Hezekiah's action of showing his treasures to the Babylonians considered so serious by God?
Answer: Hezekiah's action was serious for several interconnected reasons. Firstly, it demonstrated a lack of spiritual discernment and an over-reliance on earthly wealth and military might rather than on God, who had just miraculously delivered him from illness (Isaiah 38) and Judah from the Assyrians (Isaiah 37). Instead of glorifying God for these deliverances, Hezekiah seemingly sought to impress a foreign power with his own strength. Secondly, the Babylonians were an idolatrous nation, and forming alliances or seeking their favor through such displays was a form of spiritual compromise, implicitly trusting in man rather than God. This went against the covenant principles that called Israel to trust Yahweh alone. Thirdly, and most significantly, Hezekiah's actions inadvertently revealed Judah's vulnerabilities and wealth to a future enemy. While Babylon was not yet the dominant world power, God, in His omniscience, knew the future threat they posed. Hezekiah's imprudent display provided the Babylonians with intelligence that would later be used against Judah, leading to the very captivity foretold in the subsequent verses (Isaiah 39:6-7). Thus, it was a profound failure of leadership, trust, and foresight.
CHRIST-CENTERED FULFILLMENT
Isaiah 39:5, with its solemn declaration "Hear the word of the LORD of hosts," finds its ultimate fulfillment and deepest meaning in Jesus Christ. While Isaiah delivered a word of judgment and prophecy of future exile, Jesus is the very Word of God incarnate (John 1:1). He is not merely a messenger but the message itself, the ultimate revelation of the "LORD of hosts." Just as Isaiah commanded Hezekiah to "hear," Jesus consistently called His disciples and the crowds to "hear" His teachings, emphasizing that those who have ears to hear should listen and obey (Mark 4:9). The judgment pronounced through Isaiah foreshadows the greater judgment that would come upon those who reject God's Word, yet Christ also offers the ultimate deliverance from that judgment through His atoning sacrifice. Hezekiah's failure to trust fully in God's provision for his kingdom points to humanity's universal need for a perfect King who would perfectly obey God's word and secure an eternal kingdom. Jesus, as the true King, perfectly fulfilled the will of the Father, and through His life, death, and resurrection, He established a new covenant where all who "hear" and believe in Him receive eternal life and become part of His spiritual kingdom, a kingdom not built on earthly treasures but on divine grace (John 3:16).