King James Version

Isaiah 38

22 verses with commentary

Hezekiah's Illness and Recovery

In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live. Set: Heb. Give charge concerning thy house

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God's command to 'set thine house in order; for thou shalt die, and not live' demonstrates divine sovereignty over life and death, yet also allows for prayer to change outcomes within His decreed purposes. This paradox reveals that God's pronouncements can be conditional warnings rather than immutable decrees. Hezekiah's childlessness at this point (Manasseh was born three years later) meant no heir to David's throne, threatening messianic promises.

Then Hezekiah turned his face toward the wall, and prayed unto the LORD,

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Hezekiah's response "Then Hezekiah turned his face toward the wall" depicts private, intense prayer. Facing the wall removes distractions, focusing entirely on God. This physical posture demonstrates desperate seeking of God's face. The immediacy "then" shows Hezekiah's instant turn to prayer upon hearing the death sentence. Rather than despairing or seeking human solutions, the king brings his crisis directly to God. This models appropriate response to devastating news—immediate, focused prayer.

And said, Remember now, O LORD, I beseech thee, 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 sore. sore: Heb. with great weeping

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Hezekiah's prayer appeals to his covenant faithfulness and wholehearted devotion, not as merit earning salvation, but as evidence of genuine faith. The Hebrew 'perfect heart' (shalem) means complete or undivided loyalty, not sinless perfection. His 'sore weeping' demonstrates that mature faith includes honest emotional expression before God, not stoic denial of human frailty.

Then came the word of the LORD to Isaiah, saying,

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The simple statement "Then came the word of the LORD to Isaiah" shows God's responsive initiative. Before Hezekiah's prayer concludes, God is already answering through His prophet. The immediacy demonstrates divine attentiveness to faithful prayer. This pattern of quick prophetic response reveals that God delights to answer prayers that align with His purposes. Isaiah's prophetic role as intermediary between God and king facilitates communication of divine will.

Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.

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God's response as 'the God of David thy father' invokes covenant promises to the Davidic line, assuring continuity of messianic hopes. The addition of fifteen years demonstrates both divine sovereignty (knowing the future) and responsiveness (hearing prayer). The 'sign' Hezekiah requests (v. 7) shows that seeking confirmation of God's promises is legitimate faith, not doubting unbelief.

And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.

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God's additional promise "I will deliver thee and this city out of the hand of the king of Assyria" connects Hezekiah's healing to national deliverance. The declaration "I will defend this city" shows that the king's personal healing serves larger purposes—he must live to see Jerusalem's deliverance. This demonstrates that individual lives have significance in God's comprehensive plan. Personal answered prayer sometimes serves broader kingdom purposes. God's concern extends beyond one person to encompass His people and purposes.

And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken;

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The shadow moving backward ten degrees is a supernatural sign validating God's promise, demonstrating His sovereign control over creation's natural laws. This miracle, like Joshua's long day, shows that the God who established physical laws can suspend them for redemptive purposes. The sign's visibility throughout the ancient Near East (2 Chronicles 32:31) served as international testimony to Yahweh's power.

Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down. sun dial: Heb. degrees by, or, with the sun

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The miraculous sign "I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward" demonstrates God's power over creation. Reversing the sun's shadow defies natural law, proving God's supernatural intervention. The specificity "ten degrees" and reference to "Ahaz's sun dial" provide measurable verification. This cosmic sign for one man's healing demonstrates God's personal care—He will rearrange celestial mechanics to assure His servant. The miracle validates the promise of healing.

The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness:

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The heading "The writing of Hezekiah...when he had been sick, and was recovered" introduces his thanksgiving psalm. The practice of written testimony preserves God's faithfulness for future generations. Hezekiah doesn't merely experience deliverance privately but publicly records it for others' benefit. This demonstrates proper response to answered prayer—testimony that glorifies God and encourages others. Written documentation of God's works builds faith across time.

I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.

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Hezekiah's lament "I said in the cutting off of my days" uses "cutting off" (Hebrew damah) suggesting premature death. The phrase "gates of the grave" (sheol) personifies death as a walled city with entrance gates—once entered, no exit exists. "I am deprived of the residue of my years" expresses grief over unfulfilled life expectancy. This honest expression of distress models that believers can voice disappointment to God about apparent injustice while still trusting Him.

I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.

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The grief "I shall not see the LORD" expresses deepest loss—death means separation from conscious worship and God's presence. "Even the LORD, in the land of the living" emphasizes that relationship with God belongs to earthly life in Old Testament understanding. The parallel "I shall behold man no more" adds relational loss—community and fellowship end at death. This pre-resurrection perspective makes death genuinely tragic, unlike New Testament confidence of presence with Christ (Philippians 1:23).

Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. with: or, from the thrum

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The metaphor "Mine age is departed, and is removed from me as a shepherd's tent" depicts life's fragility—tents easily fold and move. The weaving imagery "I have cut off like a weaver my life" shows life as a tapestry prematurely severed from the loom. "He will cut me off from the pining loom" uses divine passive—God controls life and death. The phrase "from day even to night wilt thou make an end of me" expresses how quickly death can come. These vivid metaphors emphasize life's brevity and divine sovereignty over its duration.

I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me.

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The vivid complaint "I reckoned till morning, that, as a lion, so will he break all my bones" depicts sleepless agony through the night. Comparing God to a lion destroying prey is startling imagery showing the intensity of suffering's felt experience. The repetition "from day even unto night wilt thou make an end of me" emphasizes relentless progression toward death. This raw honesty about experiencing God as adversary during suffering parallels Job's complaints, modeling that faith can include brutal honesty about pain.

Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me. undertake: or, ease me

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The simile "Like a crane or a swallow, so did I chatter" describes incoherent groaning in pain—unable to form coherent words. "I did mourn as a dove" adds the dove's mournful cooing, expressing grief. The physical symptom "mine eyes fail with looking upward" depicts exhaustion from looking toward heaven for help. The desperate cry "O LORD, I am oppressed; undertake for me" is plea for divine intervention. "Undertake" (Hebrew 'arab) means to act as guarantor or advocate, asking God to take responsibility for the situation.

What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul.

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The question "What shall I say?" acknowledges inability to adequately respond to God's intervention. "He hath both spoken unto me, and himself hath done it" recognizes God's promise and its fulfillment—word and deed align perfectly. The resolution "I shall go softly all my years in the bitterness of my soul" describes humble, chastened living. "Go softly" (Hebrew dadah) suggests careful, reverent walking. This demonstrates that deliverance produces ongoing humility, not presumption. The phrase "bitterness of my soul" suggests the suffering left a permanent mark.

O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live.

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The declaration "O Lord, by these things men live" recognizes that life itself depends on God's sustaining power, not merely physical processes. The phrase "in all these things is the life of my spirit" shows that spiritual vitality comes from the same source as physical life. The prayer "so wilt thou recover me, and make me to live" asks for comprehensive restoration—both body and spirit. This holistic view sees physical health and spiritual life as interconnected, both flowing from God.

Behold, for peace I had great bitterness : but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. for peace: or, on my peace came great bitterness thou hast in: Heb. thou hast loved my soul from the pit

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Hezekiah's reflection that God's love 'cast all my sins behind thy back' is a profound statement of substitutionary atonement and divine forgetfulness of confessed sin. The Hebrew implies violent throwing away, anticipating the scapegoat imagery and Christ bearing sin 'far as east from west' (Psalm 103:12). His illness becoming 'for peace' demonstrates Romans 8:28 - God works all things for good.

For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth.

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The statement "the grave cannot praise thee, death can not celebrate thee" reflects Old Testament understanding that conscious worship belongs to earthly life. "They that go down into the pit cannot hope for thy truth" shows that death ends active faith and testimony. This perspective makes earthly life precious as opportunity for worship and witness. The theology is pre-resurrection, lacking New Testament clarity about eternal life, but rightly values present opportunity to glorify God.

The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.

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The contrast "The living, the living, he shall praise thee" emphasizes that worship is the privilege and responsibility of those alive. "As I do this day" makes it personal and immediate—Hezekiah fulfills this duty through his testimony. "The father to the children shall make known thy truth" establishes intergenerational responsibility—those who experience God's faithfulness must teach the next generation. This demonstrates that testimony isn't optional but obligatory—experiencing deliverance creates duty to declare it.

The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.

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The declaration "The LORD was ready to save me" attributes deliverance entirely to God's gracious initiative. The resolution "therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD" commits to perpetual worship and testimony. The plural "we" involves the community in celebration—personal deliverance becomes corporate worship. "All the days of our life" promises lifelong gratitude, not merely temporary emotion. Worship in God's house publicizes thanksgiving, encouraging others' faith.

For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover.

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The medical instruction "For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil" shows God uses natural means alongside supernatural promises. The fig poultice was a recognized medicinal treatment. This demonstrates that trusting God doesn't exclude using medical wisdom—divine healing can work through natural remedies. The placement of this verse after Hezekiah's psalm shows the means didn't diminish God's credit for healing. Faith and medicine aren't contradictory but complementary.

Hezekiah also had said, What is the sign that I shall go up to the house of the LORD?

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Hezekiah's question "What is the sign that I shall go up to the house of the LORD?" requests confirmation of the healing promise. Asking for a sign isn't necessarily lack of faith but desire for assurance, particularly when the promise seems extraordinary. God graciously provides the sign of the reversed shadow (verse 8) without rebuking the request. This demonstrates that God understands human need for tangible confirmation of promises, especially in desperate circumstances. Asking for signs becomes problematic only when it substitutes for obedience or reveals unbelief.

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Isaiah 38

Hezekiah's Illness and Recovery

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