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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.
Be quiet, you who exalt yourself. Do not think you are better than you are! For if your wealth has caused your heart to be proud, it still is not more abundant than that of Hezekiah. He went in and boasted of his wealth before the Babylonians, yet it was all carried away to Babylon. And, if you glory in your children, they shall be led away from you to the beast, as the children of King Hezekiah were led away, and became eunuchs in the palace of the King of Babylon.
(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.
Isaiah offered this thought by the word of God: “Hear the word of the Lord of hosts: ‘A time will come when all this that is in your house, not you, but the goods acquired through the labor of your fathers, will be taken to Babylon, and some of your children will be made eunuchs in its royal court.’ ” From this the Hebrews want Daniel, Ananiah, Mishael, Hazariah (each of them belonging to the royal line, who were without doubt in the service of King Nebuchadnezzar) to be made eunuchs. This is why Hezekiah said, “The word of the Lord which was spoken is good,” a statement for which he is reproached by the Hebrews, who ask why he should not have imitated the goodness of Moses, who said to the Lord: “Either forgive them for this crime or, if you will not, then remove me from the book which you have written.” Thus also the apostle Paul wished to be anathema to Christ for his brethren who belong to Israel. Hezekiah, therefore, who subsequently said: “Comfort, comfort my people, says your God,” is not reproved by this address from God for not interceding that the people be consoled by the Lord’s mercy.
Verse 3. "And the king said to Ashpenaz the overseer of his eunuchs, that he should out of the number of the children of Israel and, of the royal seed and (the seed of) the rulers bring in some young lads who were free from all blemish." Instead of Ashpenaz ("Asphanez") I found Abriesdri written in the Vulgate edition. For the word phorlhommin which Theodotion uses, the Septuagint and Aquila translated "the chosen ones," whereas Symmachus rendered "Parthians," understanding it as the name of a nation instead of a common noun. This is in disagreement with the Hebrew edition as it is accurately read; I have translated it as "rulers," especially because it is preceded by the words "of the seed royal." From this passage the Hebrews think that Daniel, Hananiah, Mishael, and Azariah were eunuchs, thus fulfilling that prophecy which is spoken by Isaiah regarding Hezekiah: "And they shall take of thy seed and make eunuchs of them in the house of the king of Babylon" (Isaiah 39:7). If however they were of the seed royal, there is no doubt but what they were of the line of David. But perhaps the following words are opposed to this interpretation: "...lads, or youths, who were free from all blemish, in order that he might teach them the literature and language of the Chaldeans." Philo supposes that Chaldee is the same thing as the Hebrew language, because Abraham came from the Chaldeans. But if we accept this we must ask how the Hebrew lads could now be bidden to be taught a language which they already knew; unless, perchance, we should say, as some believe, that Abraham was acquainted with two languages.
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SUMMARY
Isaiah 39:7 delivers a somber and chilling prophecy to King Hezekiah, foretelling the future captivity and profound humiliation of his royal descendants by the burgeoning Babylonian Empire. This divine pronouncement serves as a direct consequence of Hezekiah's proud and unwise display of his kingdom's wealth and military assets to Babylonian envoys, an act that subtly prioritized worldly alliances and personal glory over unwavering trust in the Lord. The verse specifically warns that Hezekiah's own sons, his direct lineage, would be forcibly taken into exile and compelled into subservient roles, likely as eunuchs, within the Babylonian king's palace, thereby signifying a devastating loss of sovereignty, dignity, and the continuity of the Davidic dynastic line.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 39:7 masterfully employs several potent literary devices to convey its prophetic message with chilling clarity and impact. Prophecy is the foundational device, as Isaiah delivers a direct, divinely inspired foretelling of future events—specifically the Babylonian exile and the grim fate of Hezekiah's descendants. This prophecy is characterized by its remarkable Specificity, detailing not only the location ("palace of the king of Babylon") but also the precise condition ("eunuchs"), lending it a chilling and undeniable precision that would later be historically fulfilled. Symbolism is powerfully evident in the term "eunuchs" itself. While it could be literal, it more broadly symbolizes complete subjugation, loss of power, and the emasculation of the royal line. It represents the stripping away of dignity, heritage, and the ability to procreate and continue the royal dynasty independently. The stark contrast between Hezekiah's current wealth and power, which he proudly displayed, and the future servitude and humiliation of his sons creates a profound sense of Irony, as his attempt to impress a foreign power ultimately leads to the very downfall and degradation of his lineage by that same power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 39:7 stands as a stark and enduring reminder of the biblical principle that pride precedes a fall, illustrating how even a king renowned for his righteousness can, through a momentary lapse in faith and reliance on worldly strength, incur severe divine judgment. It profoundly underscores God's absolute sovereignty, demonstrating His ability to use even emerging world powers like Babylon as instruments of His righteous judgment, fulfilling His prophetic word centuries in advance. This prophecy also highlights the sobering truth of the far-reaching, intergenerational consequences of sin, as Hezekiah's actions directly impact the future of his descendants and the continuity of the Davidic line. Despite the grim pronouncement of exile and humiliation, this passage implicitly sets the stage for God's later, glorious promises of restoration and a new covenant, where true kingship and spiritual lineage would be established on an unshakable and eternal foundation.
REFLECTION AND APPLICATION
Isaiah 39:7 serves as a powerful and timeless cautionary tale for all believers, reminding us that even after experiencing profound divine blessings and miraculous interventions, the human heart remains acutely susceptible to pride and self-reliance. Hezekiah's failure was not in possessing wealth or influence, but in displaying it boastfully and relying on it for security and prestige rather than on the God who had graciously granted it. This passage calls us to cultivate constant humility, to acknowledge God as the ultimate source of all our blessings, talents, and successes. It challenges us to honestly examine where our true trust lies – is it in our achievements, our possessions, our social standing, or in the unfailing power and wisdom of God? Furthermore, it highlights the sobering truth that our choices, particularly those made in moments of pride or fear, can have profound, long-lasting consequences, not only for ourselves but for those who come after us. We are therefore called to live with intentionality, making decisions rooted in faith and obedience, understanding that our spiritual legacy is shaped by our present faithfulness and our unwavering dependence on God.
Questions for Reflection
FAQ
Was the prophecy of Hezekiah's sons becoming "eunuchs" literal or symbolic?
Answer: The term "eunuch" (Hebrew: saris) in the ancient Near East was multifaceted. It could refer to a literally castrated male, a common practice for royal captives to prevent dynastic threats and ensure loyalty. However, it also functioned as a broader title for a high court official, chamberlain, or minister of state, regardless of their physical condition. In the context of Isaiah 39:7, it signifies both the literal possibility of castration—a profound humiliation for a royal line—and, more certainly, the complete subjugation, loss of dignity, and forced servitude of Hezekiah's royal descendants within a foreign, pagan court. The historical fulfillment, particularly exemplified by figures like Daniel and his companions (Daniel 1:3-7), shows them serving in high capacities in the Babylonian palace, aligning perfectly with the broader meaning of "eunuch" as a trusted court official. The core message conveyed is their forced assimilation, loss of independent royal status, and servitude to a foreign power.
CHRIST-CENTERED FULFILLMENT
Isaiah 39:7, with its grim prophecy of the Davidic line's humiliation and servitude in Babylon, finds its ultimate fulfillment and glorious reversal in the person and work of Jesus Christ. While Hezekiah's pride led to the subjugation of his physical descendants, Christ, the true and perfect Son of David (Matthew 1:1), perfectly embodied humility and obedience, even to the point of sacrificial death on a cross (Philippians 2:8). The prophecy of Hezekiah's sons being taken to Babylon as "eunuchs" and stripped of their royal dignity foreshadows the ultimate "exile" of all humanity from God's presence due to sin. However, Jesus, through His perfect life, atoning death, and glorious resurrection, conquers the power of sin and death, bringing about a spiritual restoration far grander and more profound than any physical return from Babylonian captivity. He is the Lamb of God who takes away the sin of the world (John 1:29), reversing the curse of sin and offering true freedom from spiritual bondage. Through Him, believers are not enslaved "eunuchs" in a foreign palace, but are adopted sons and daughters in the eternal household of God (Ephesians 1:5), heirs with Christ to an incorruptible and undefiled inheritance (1 Peter 1:4). Thus, the humiliation of Hezekiah's line points forward to the ultimate triumph of God's redemptive plan through the King of kings, Jesus Christ, whose kingdom will have no end (Luke 1:33).