Verse-by-Verse Bible Commentary
Isaiah 39:8

Clarke's Commentary

Verse Isaiah 39:8. Then said Hezekiah — The nature of Hezekiah's crime, and his humiliation on the message of God to him by the prophet, is more expressly declared by the author of the book of the Chronicles: "But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah. And Hezekiah prospered in all his works. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart." 2 Chronicles 32:25-26; 2 Chronicles 32:30-31.

There shall be peace and truth in my days. — I rather think these words should be understood as an humble inquiry of the king, addressed to the prophet. "Shall there be prosperity, שלום shalom, and truth in MY days? - Shall I escape the evil which thou predictest?" Understood otherwise, they manifest a pitiful unconcern both for his own family and for the nation. "So I be well, I care not how it may go with others." This is the view I have taken of the passage in 2 Kings 21:19. Let the reader judge whether this, or the former, should be preferred. 2 Kings 20:20.

Bridgeway Bible Commentary

Warning concerning Babylon (39:1-8)

At this time Babylon was increasing in power and was looking for allies to help it resist Assyria. Hezekiah’s illness gave the Babylonian king an excuse to send representatives to Jerusalem with the aim of encouraging Hezekiah to join with Babylon against Assyria. Hezekiah’s faith, which had been strengthened through his miraculous recovery from death, soon weakened. He could not resist the temptation of yet another anti-Assyrian alliance. He was proud of the prosperity he had brought to his kingdom (see 2 Chronicles 32:25,2 Chronicles 32:31), and he was pleased at the opportunity to impress Babylon. He therefore gladly showed his willingness to cooperate in the anti-Assyrian plot (39:1-2).

Isaiah seems to have suspected that Hezekiah was preparing the way for another alliance against Assyria (3-4). Once again the prophet condemned this willingness to enter foreign alliances. He saw that it would only result in conquest by the allied power. Judah would be conquered and its people carried captive to Babylon (5-8).

Coffman's Commentaries on the Bible

"Then said Hezekiah unto Isaiah, Good is the word of Jehovah which thou hast spoken. He said moreover, For there shall be peace and truth in my days."

In 2 Chronicles 32:26, we learn that, "Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of Jehovah came not upon them in the days of Hezekiah." This information was also, in all probability, imparted to Hezekiah at the same time with the message here; and it was for this that Hezekiah was especially glad.

We deeply appreciate the discernment of Kidner who saw in this little chapter the explanation of the rest of the great Prophecy of Isaiah:

"To Hezekiah there was comfort in the postponement of the disaster awaiting Israel, but not to Isaiah. Evidently, he took this burden home with him, and so lived under its weight that when God spoke to him again it was to one who in spirit had already lived long years in Babylon (Isaiah 40:2), and who could speak "to the heart" of a generation of exiles yet to be born."The New Bible Commentary, Revised, p. 611.

Here then, is the explanation of Isaiah's focus upon the problems of later generations featured in the next division of his prophecy.

Some have read a certain trait of selfishness into Hezekiah's words of thankfulness here; but we believe Dummelow was correct in the statement that, "On the contrary, his spirit at this time seemed rather to have been one of humble contrition."J. R. Dummelow's Commentary, p. 439.

Barnes' Notes on the Whole Bible

Good is the word of the Lord - The sense of this is, ‘I acquiesce in this; I perceive that it is right; I see in it evidence of benevolence and goodness.’ The grounds of his acquiescence seem to have been:

1. The fact that he saw that it was just. He felt that he had sinned, and that he had made an improper display of his treasures, and deserved to be punished.

2. He felt that the sentence was mild and merciful. It was less than he deserved, and less than he had reason to expect.

3. It was merciful to him, and to his kingdom at that time. God was not coming forth to cut him off, or to involve him in anymore calamity.

4. His own reign and life were to be full of mercy still.

He had abundant cause of gratitude, therefore, that God was dealing with him in so much kindness. It cannot be shown that Hezekiah was regardless of his posterity, or unconcerned at the calamity which would come upon them. All that the passage fairly implies is, that he saw that it was right; and that it was proof of great mercy in God that the punishment was deferred, and was not, as in the case of David (2 Sam. 13-14 ff), to be inflicted in his own time. The nature of the crime of Hezekiah is more fully stated in the parallel passage in 2Ch 32:25-26, 2 Chronicles 32:30-31.

For there shall be peace - My kingdom shall not be disturbed during my reign with a foreign invasion.

And truth - The truth of God shall be maintained; his worship shall be kept up; his name shall be honored.

In my days - During my reign. He inferred this because Isaiah had said Isaiah 39:7 that his posterity would be carried to Babylon. He was assured, therefore, that these calamities would not come in his own time. We may learn from this:

1. That we should submit to God when he punishes us. If we have right feelings we shall always see that we deserve all that we are called to suffer.

2. In the midst of severest judgments we may find some evidence of mercy. There are some considerations on which the mind may fix that will console it with the evidence of the compassion of God, and that will not only make it submissive, but fill it with gratitude.

3. We should accustom ourselves to such views of the divine dealings, and should desire to find in them the evidence of goodness and mercy, and not the evidence of wrath and severity.

It is of infinite importance that we should cherish right views of God; and should believe that he is holy, good. and merciful. To do this, we should feel that we deserve all that we suffer; we should look at what we might have endured; we should look at the mercies spared to us, as well as at those which are taken away; and we should hold to the belief, as an unwavering principle from which we are never to depart, that God is good, supremely and wholly good. Then our minds will have peace. Then with Hezekiah we may say, ‘Good is the word of Yahweh.’ Then with the suffering Redeemer of the world we may always say, ‘Not my will, but thine be done’ Luke 22:42.

Calvin's Commentary on the Bible

8.Good is the word of Jehovah From this reply we learn, that Hezekiah was not a stubborn or obstinately haughty man, since he listened patiently to the Prophet’s reproof, though he was little moved by it at the commencement. When he is informed that the Lord is angry, he unhesitatingly acknowledges his guilt, and confesses that he is justly punished. Having heard the judgment of God, he does not argue or contend with the Prophet, but conducts himself with gentleness and modesty, and thus holds out to us an example of genuine submissiveness and obedience.

Let us therefore learn by the example of the pious king’ to listen with calmness to the Lord, not only when he exhorts or admonishes, but even when he condemns and terrifies by threatening just punishment. When he says that “the word of God is good,” he not only gives him the praise of justice, but patiently acquiesces in that which might have been unwelcome on account of its harshness; for even the reprobate have sometimes been compelled to confess their guilt; while their rebellion was not subdued so as to refrain from murmuring against their Judge. In order, therefore, that God’s threatenings may be softened to us, we must entertain some hope of mercy, otherwise our hearts will always pour forth unavailing bitterness; but he who shall be convinced that God, when he punishes, does not in any degree lay aside the feeling of a father’s affection, will not only confess that God is just, but will calmly and mildly bear his temporary severity. In a word, when we shall have a powerful conviction of the grace of God, so as to believe that he is our Father, it will not be hard or disagreeable to us to stand and fall according to his pleasure; for faith will assure us that nothing is more advantageous to us than his fatherly chastisement.

Thus David, having been very severely reproved by Nathan, humbly replies, “It is the Lord, let him do whatever is right in his eyes;” ⁽¹⁰⁰⁾ for undoubtedly the reason why he is dumb is, not only because it would be of no use to murmur, but because he willingly submits to the judgment of God. Such is also the character of Saul’s silence, when he is informed that the kingdom shall be taken from him. (1 Samuel 28:20.) But because it is only punishment that terrifies him, and he is not moved by repentance for his sin, we need not wonder if he be full of cruelty within, though apparently he acquiesces, because he cannot resist, which otherwise he would willingly do, like malefactors who, while they are held bound by chains or fetters, are submissive to their judges, whom they would willingly drag down from the place of authority and trample under their feet. But while David and Hezekiah are “humbled under the mighty hand of God,” (1 Peter 5:6,) still they do not lose the hope of pardon, and therefore choose rather to submit to the punishment which he inflicts than to withdraw from his authority.

Which thou hast spoken. It is worthy of notice that he acknowledges not only that the sentence which God has pronounced is just, but that the word which Isaiah has spoken is good; for there is great weight in this clause, since he does not hesitate to receive the word with reverence, though it is spoken by a mortal man, because he looks to its principal Author. The freedom used by Isaiah might undoubtedly be harsh and unpleasant to the king; but acknowledging him to be the servant of God, he allows himself to be brought to obedience. So much the more insufferable is the delicacy of those who are offended at being’ admonished or reproved, and scornfully reply to teachers and ministers of the word, “Are not you men as well as we?” As if it were not our duty to obey God, unless he sent angels from heaven, or came down himself.

Hence also we learn what opinion we ought to form concerning fanatics, who, while they pretend to adore God, reject the doctrine of the prophets; for if they were ready to obey God, they would listen to him when he spoke by his prophets, not less than when he thundered from heaven. I admit that we ought to distinguish between true and false prophets, between “the voice of the shepherd (John 10:3) and the voice of the stranger;” but we must not reject all without distinction, if we do not wish to reject God himself; and we ought to listen to them, not only when they exhort or reprove, but also when they condemn, and when they threaten, by the command of God, the just punishment of our sins.

At least ⁽¹⁰¹⁾ there shall be peace The particle כי (ki) sometimes expresses opposition, but, here it denotes an exception, and therefore I have translated it at least; for Hezekiah adds something new, that is, he gives thanks to God for mitigating the punishment which he had deserved; as if he had said, “The Lord might have suddenly raised up enemies, to drive me out of my kingdom; but he now spares me, and, by delaying, moderates the punishment which might justly have been inflicted on me.” Yet this clause may be explained as a prayer, ⁽¹⁰²⁾ expressing Hezekiah’s desire that the punishment should be delayed till a future age. But it is more probable that what the Prophet had said about the days that were to come, Hezekiah applied for soothing his grief, to encourage himself to patience, because sudden vengeance would have alarmed him still more. This exception, therefore, is highly fitted to induce meekness of spirit, “At least God will spare our age.” But if any person prefer to view it as assigning a reason, “For there shall be peace,” ⁽¹⁰³⁾ him enjoy his opinion.

Peace and Truth. Some think that אמת, (emeth,) Truth, denotes the worship of God and pure religion, as if he were thanking God that, when he died, he would leave the doctrine of godliness unimpaired. But I consider it to denote “permanency,” or a peaceful condition of the kingdom; if it be not thought preferable to view it as denoting, by the substitution of one word for another, that there will be certain and long-continued prosperity.

But it may be thought that Hezekiah was cruel in taking no care about posterity, and not giving himself much trouble about what should happen afterwards. Such sayings as, (ἐμοῦ θανόντος γαῖα μιχθήτω πυρί,) “When I am dead, let the earth be committed to the flames,” that is, “When I am dead, all are dead;” and other sayings of the same kind, which are now in the mouths of many swine and Epieureans, are profane and shocking. But Hezekiah’s meaning was quite different; for, while he wished well to those who should live after him, yet it would have been undutiful to disregard that token of forbearance which God gave by delaying his vengeance; for he might have been led by it to hope that this mercy would, in some degree, be extended to posterity.

Some reply that he rejoiced at the delay, because

“we ought not to be anxious about to-morrow, seeing that sufficient for the day is its own affliction.” (Matthew 6:34.)

But this does not apply to the present passage; for Hezekiah does not disregard posterity, but, perceiving that God moderates the punishment by forbearance, he gives thanks to God, as we have already said; for although this punishment awaited a future age, still it was his duty to acknowledge the present favor. And indeed we ought to labor most for our own age, and to pay our chief regard to it. The future ought not to be overlooked; but what is present and immediate has stronger claims on our services; for we who live at the same time are bound by God with a stronger tie, in order that, by mutual intercourse, we may assist each other, as far as shall be in our power. It ought likewise to be observed that, while the Lord had formerly promised a lengthened life to hezekiah, when he was very near death, there was now strong reason to fear that he would again cut short his life on account of that sin. When he is informed that the promise is ratified, he gives thanks to God, and bears more patiently the calamity which was to come, though he felt it to be grievous and distressing.

(100) Our author, quoting from memory, relates the words, not of David to Nathan, (2 Samuel 12:12,) but of Eli to Samuel. (1 Samuel 3:18) — Ed.

(101) “For there shall be peace.” — Eng. Ver.

(102) “Au moins qu’il y ait paix.” “At least let there be peace.”

(103) Car il y aura paix.

Smith's Bible Commentary

Chapter 39

At that time Merodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he heard that he had been sick, and that he had recovered ( Isaiah 39:1 ).

Now here's another bad thing that came out of his recovery. The king of Babylon sent his son with a message of, "Glad you're well and all."

Hezekiah was glad of them, and showed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armor, and all of his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah did not show them. Then came Isaiah the prophet to king Hezekiah, and said unto him, What did these men say to you? and where did they come from? And Hezekiah said, They are come from a far country unto me, even from Babylon. And Isaiah said, What did they see in your house? And Hezekiah answered, All that I have in my house they have seen: there is nothing among my treasures that I did not show them. Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts: Behold, the days come, that all that is in your house, and that which your fathers have laid up in store until this day, shall be carried to Babylon: and nothing shall be left, saith the LORD. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah to Isaiah, Good is the word of the LORD which you have spoken. He said moreover, For there shall be peace and truth in my days ( Isaiah 39:2-8 ).

So it would appear that God's time for Hezekiah had come and that nothing but evil came out of the prolonging of his years fifteen years. When God's time comes to go, man, let's go.

Now this is the end of what they call Part One of the book of Isaiah. Thirty-nine chapters comprise the first part, which are, more or less, equivalent to the thirty-nine chapters of, or thirty-nine books of the Old Testament. Now the next twenty-seven chapters come into a whole new theme. It's a whole...in fact, it is so different that it has caused some critics to say that they are actually two Isaiah's and that another Isaiah wrote this second part because it is so different in style and all than the first part of Isaiah. "

Dr. Constable's Expository Notes

Hezekiah’s response to Isaiah’s announcement of God’s punishment for his lack of faith was deeply disappointing. Formerly, when Isaiah had announced coming divine judgment, the king had mourned and fasted (Isaiah 38:1-2), and God had relented (Isaiah 38:5-6). This time, Hezekiah simply rejoiced that it would not come in his lifetime. Another less probable view is that Hezekiah was simply thankful that God was being merciful to him personally. [Note: See, for example, Grogan, p. 240, Young, 2:539, or Wiersbe, p. 47.] The king acknowledged that Judah deserved divine judgment, but his lack of concern for his people’s welfare shows that he did not really have the heart for them that the predicted Davidic ruler would need in order to rule in righteousness. Hezekiah could not be the promised child of Isaiah 7:14.

The chronological relationship of the events in chapters 36-39 is difficult to understand, but clearly all these events happened at about the same time, probably within a year or two. [Note: See Young, 2:556-65, for an extended discussion of the nature and authorship of Isaiah 36-39.] During this period Hezekiah trusted God twice and failed to trust God once. This should teach us that it is possible for a person to trust God in very difficult circumstances and turn right around and trust in people and things with the next temptation. We need to demonstrate consistent trust in the Lord, by His grace. We can do this by maintaining a daily intimate relationship with Him, marked by humility and prayer. We also need to learn not to trust in human leaders, because their faith wavers, but in the Lord Himself, whose faithfulness never varies.

". . . chs. 36-39 make chs. 40-66 a necessity. Given that God may be trusted, what then? Given that salvation is not in Hezekiah, where is it? Given that one-time trust is not enough, how is a life of continuous trust possible? Given that the best of God’s people fail, where is our hope?" [Note: Oswalt, p. 673.]

Gann's Commentary on the Bible

peace and security in my days -- Hezekiah’s selfish resignation shows he did not take to heart his vow to pass on the praise of Yahweh as promised in Isa 38:19. While Hezekiah is one of the good kings in Judah’s history, he fails to pass on piety for Yahweh to his son Manasseh, who leads the people back to idolatry after Hezekiah’s death.

Gill's Exposition of the Whole Bible

Then said Hezekiah to Isaiah, good is the word of the Lord which thou hast spoken,.... Hezekiah was at once convinced of his sin, acknowledged it and repented of it, and owned that the sentence pronounced was but just and right; and that there was a mixture of mercy and goodness in it, in that time was given, and it was not immediately executed:

he said moreover, for there shall be peace and truth in my days; or a confirmed peace, lasting prosperity, peace in the state, and truth in the church, plenty of temporal mercies, and the truth of doctrine and worship, which he understood by the prophet would continue in his days, and for which he was thankful; not that he was unconcerned about posterity, but inasmuch as it must be, what was foretold, and which he could not object to as unjust, he looked upon it as a mercy to him that there was a delay of it to future times; or it may be considered as a wish, "O that there were peace" g, c.

g כי יהיה שלום γενεσθω δε ειρηνη, Sept. so the V. L. Syriac and Arabic versions; "O si fieret pax", Forerius; "precor ut sit pax", Vatablus; which is preferred by Noldius Ebr. Cocord. Part. p. 407. No. 1153.

Henry's Complete Commentary on the Bible

      5 Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts:   6 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.   7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.   8 Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.

      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.