◄ Isaiah 38:3 ►
saying, "Please, O LORD, remember how I have walked before You faithfully and with wholehearted devotion; I have done what was good in Your sight." And Hezekiah wept bitterly.
Sermons
Man's Fair Estimate of His Own LifeR. Tuck Isaiah 38:3
A Vision of DeathW. Clarkson Isaiah 38:1-3
Sickness and Recovery of HezekiahE. Johnson Isaiah 38:1-8
A Good Man's PleaW. Day, M. A.Isaiah 38:2-3
A Natural Shrinking from DeathJ. Parker, D. D.Isaiah 38:2-3
Hezekiah's Distress and PrayerE. W. Shalders, B. A.Isaiah 38:2-3
Hezekiah's Face Turned to the WallJ. A. Alexander.Isaiah 38:2-3
Hezekiah's Face Turned to the WallE. W. Shalders, B. A.Isaiah 38:2-3
Hezekiah's Prayer in AfflictionHomiletic MagazineIsaiah 38:2-3
Hezekiah's TearsHomilistIsaiah 38:2-3
Self-RetirementF. Delitzsch, D. D.Isaiah 38:2-3














Pulpit Commentary Homiletics
Man's Fair Estimate Of His Own Life.
Isaiah 38:3
R. Tuck
Hezekiah ventures to say before God, "Ah, Jehovah, remember, I pray, how I have walked before thee in faithfulness and with a whole heart, and have done that which is good in thine eyes." Can a good man rightly appeal to his conscious integrity? David did. Hezekiah may. It is not pious work to get up a case against ourselves. Confessions are too often utterly insincere things. It is right to keenly criticize self, and to recognize, and humble ourselves before God on account of, our sins and frailties; but it magnifies the grace of God to recognize the good in our lives, the established will, the earnest purpose, the persistent endeavour. We must be true to see the good, as well as the evil, and seek to appraise our life as God appraises it. David may speak of his "integrity." Hezekiah may speak of his "perfect walk," his firm resolve to obey and please God. But can such terms as "righteousness" be properly applied to any man? It has been pressed upon us from our childhood, as if it were a self-evident truth, and needed no argument or proof, and contained the whole of the truth, that man has no righteousness of his own. The best things in man are bad. "All our righteousnesses are as filthy rags, and we are all as an unclean thing." Yet there must be some sense in which man has a personal righteousness. We have known men and women of integrity, right-hearted, sincere, and righteous. David may say, before the heart-searching God, "Judge me according to my righteousness that is in me;" and our Lord distinctly assumed that there is a sense in which man can have a righteousness, when he said, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees." Such a term will not stiffen into one rigid meaning. Sometimes it means right-heartedness, sincerity, and describes the man who is at heart centred on God and virtue. A man may be right at heart, though there may be twists and stains in the conduct. We have a way of speaking of men as being "good at bottom." If we say that as any excuse for men's sins, we are miserably and shamefully wrong. If we say it in recognition of human frailty, and with discernment of life as the conflict of the human will over the weakness of our bodies, and the disabilities of our circumstances, then it is a true and worthy speech. Many men around us, and even we ourselves, are like David, "good at bottom." The desire of our soul is to the Divine Name. We are pilgrims, indeed, though men may find us wandered away into By-path Meadows, sleeping in arbours, and losing our rolls. Illustrate by the difference between King Saul and King David. Saul failed utterly, because his were sins of will. David failed only temporarily, because his were sins of frailty. David failed in the body-sphere, but Saul in the soul-sphere. Learn to judge your life fairly, and be willing to see, to rejoice in, and to thank God for, what has been and is good. - R.T.

Biblical Illustrator
What is the sign that I shall go up to the house of the Lord?
Isaiah 38:22
Seeking a sign
W. Jay, M. A.
Real religion is the same in every country and every age. Hence we have so much of the history and experience of the people of God recorded in the Scriptures of truth, that we may compare our experience with theirs. Let us take these words and consider them four ways —

I. AS THE LANGUAGE OF A MAN DESIROUS OF LIFE. There are persons who can talk lightly of death; but it is a solemn thing to die. What was the fortitude of Hume when dying, joking of Charon and his boat, but like "whistling aloud to keep his courage up"? But we have to observe that death is not always inviting even to a good man.

1. We live under a blessed dispensation; but, though the revelation of God's will is complete, there are those who are not yet led into all its truths.

2. Sometimes a good man's connections draw him back and attach him still to life. A minister may wish "to depart and be with Christ," but he sees a congregation which hang upon his lips; a husband and father may be looking for that blessed hope, and rejoicing in it, but he knows that his death will make the wife a widow and the children fatherless. You talk of self-denial! Who is it that denies himself like that man who is assured of heaven, and yet is willing to forego the blessedness from year to year, who is willing to weep on and war on for the sake of usefulness to others?

3. A good man's evidences of glory are not always clear; this will affect his experience.

4. There may be an event to which the believer may attach some importance, that has not taken place, and which may produce some hesitation in his mind. There was something of this kind, surely, in regard to David; he therefore pleaded for sparing mercy — "O spare me, that I may recover strength, before I go hence, and be no more seen." Simeon, too, had the assurance that he should not see death till he had seen the Lord's Christ.

5. There is also a constitutional timidity in some. If they are not afraid of death itself, they are afraid of dying. The very apostles wished to enter heaven, if possible, without being unclothed, and therefore said, "We that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality may be swallowed up of life." The fear of death is not sinful. Nature must abhor its own destruction, and if there be anything that can reconcile us to it, it must be supernatural.

II. AS THE LANGUAGE OF A MAN ATTACHED TO THE HOUSE OF GOD: for he does not inquire, "What is the sign that I shall ascend my throne?" or "that I shall give audience to ambassadors, or commands to generals? What is the sign that I shall head my army, or that I shall travel through my country?" No, but "What is the sign that I shall go up to the house of the Lord?" What is it that attaches a good man so much to the house of God?

1. Perhaps 'tis his birthplace: we refer to his second birth; and if you are not born twice before you die once, it would have been well if you had never been born at all.

2. It is a place of intercourse.

3. It is a place of instruction.

4. It is also a place of devotion. "My house shall be called the house of prayer." If Hezekiah loved the house of God before, you may be sure he did not love it less now, having been detained so long from it by sickness. We commonly know best the worth of our mercies by the want of them. How pleasing is the morning after the darkness of the night! How alluring is the spring after the dreary winter! How health is sweetened after the bitterness of pain! and how is liberty endeared by the sufferings of bondage!

III. AS THE LANGUAGE OF A MAN CONCERNED TO SHOW HIS GRATITUDE FOR MERCIES RECEIVED. He wished this, not only for the enjoyment of a privilege, but for the performance of a duty. Having experienced delivering mercy, he knew he ought to praise God, by acknowledging His goodness publicly, and dedicating himself afresh to His glory. So did David (Psalm 66:13, &c.). This is not always the case. There are many whose only concern when in affliction is to escape from it: whereas, a good man dreads the removal of it, unless it be sanctified, and the end of God be answered in bringing him nearer to Himself. A proper improvement of deliverance from sickness does not lie simply in the offering up of a single thanksgiving: it requires a great deal more than this, which will be mere formality and mockery in the sight of God, unless accompanied with real gratitude, and thankful views and feelings; and unless the actions and the life correspond therewith. Hezekiah had a sad falling off. "Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up."

IV. AS THE LANGUAGE OF A MAN WHOSE FAITH REQUIRES CONFIRMATION. "What is the sign that I shall go up to the house of the Lord?" Why? Had he not been assured of this by good Isaiah? He ought to have been satisfied. He did not believe it, and he did believe it. Ah, Christians! you know how to explain such an experience as this.

(W. Jay, M. A.)

Fear of dying
W. Jay, M. A.
The excellent Dr. Conyers often said, "I am not afraid of death, but I am afraid of dying; I am not afraid of the end, but of the passage." He therefore often said in prayer, "O Lord, if it be Thy blessed will, let me die in Thy blessed service!" And his wish was granted, for he sank down in the church, and even in the pulpit.

(W. Jay, M. A.).

Merodach-baladan, the son of Baladan, King of Babylon, sent letters and a present to Hezekiah.
Isaiah 39
Merodach-baladan
F. Delitzsch, D. D.
Marduk-apal-iddina, son of Yakin, is the Chaldean ruler who more than any other vassal embittered the life of the Assyrian suzerain, because as a rival suzerain he was always renouncing obedience to one whom he felt to be a disgrace to the ancient renown of his country. Lenormant, in his Anfangen der Cultur, has devoted a beautiful essay to him under the title, "A Babylonian Patriot of the Eighth Century B.C." The chief matter told about him by the monuments is this: In the year 731 he did homage at Sapiya to the Assyrian ruler Tiglath-pileser IV. In Sargon's first year (721) he, who was properly king of South Babylonia only, brought also North Chaldea into the range of his rule; war ensued, but although beaten, he still maintained himself on the throne, and from that time count the twelve years given to him by the Ptolemaic canon as king of Babylon. In Sargon's twelfth year (710) he shook off the Assyrian yoke; only a year afterwards (709) Sargon succeeded in capturing and burning to ashes the fort Dur-Yakin, into which he had thrown himself; he himself, being required to surrender unconditionally, vanished.

(F. Delitzsch, D. D.)

Marduk-apal-iddina
F. Delitzsch, D. D.
The name means: Marduk (written also Maruduk) has given a son.

(F. Delitzsch, D. D.)

The embassy to Hezekiah
Prof. S. R. Driver, D. D.
was in all probability one of those undertaken by Merodach-Baladan for the purpose of providing himself with allies. Inasmuch now as there was at this time in Judah a party straining its utmost to combine all elements antagonistic to Assyria, there is nothing unreasonable in supposing that some understanding was arrived at between the ambassadors from Babylon and Judah. Upon this view of the circumstances of the occasion, Hezekiah's motive in displaying his treasures will have been to satisfy the embassy that he had resources at his disposal; and Isaiah's rebuke gains in significance and force.

(Prof. S. R. Driver, D. D.)

Hezekiah and the embassy from Babylon
D. K. Shoebotham.
I. AFFLICTION OF BODY AND SORROW OF MIND ARE PRONE TO BE FORGOTTEN AND UNIMPROVED BY THOSE WHO HAVE EXPERIENCED THEM (2 Chronicles 32:25). The historian says of Hezekiah, that "his heart was lifted up." The very deliverances which God wrought for him worked upon his vanity — the special mercies he had received elated his mind. What are we without grace?

II. HEZEKIAH AT THIS TIME WAS ASSAILED BY PECULIAR TEMPTATIONS TO VANITY AND AMBITION (2 Chronicles 32:31)

III. HEZEKIAH PRESENTS AN INSTANCE OF STRANGE FORGETFULNESS OF DUTY TO OTHERS BY NOT IMPARTING TO THEM RELIGIOUS KNOWLEDGE.

IV. HEZEKIAH WAS CONVINCED OF HIS SIN BY THE SPECIAL MESSAGE SENT TO HIM BY GOD THROUGH THE PROPHET.

V. ALMIGHTY GOD, IN THE MIDST OF ALL HUMAN AFFAIRS AND DESPITE THE CONDUCT OF INDIVIDUALS, IS CARRYING OUT HIS OWN INFINITE COUNSELS OF WISDOM AND OF LOVE.

(D. K. Shoebotham.)

People
Ahaz, Amoz, David, Hezekiah, Isaiah
Places
Assyria
Topics
TRUE, Beg, Beseech, Bitter, Bitterly, Devotion, Faithfully, Faithfulness, Habitually, Heart, Hezekiah, Hezeki'ah, Mind, O, Perfect, Remember, Sight, Sore, Truth, Walked, Weepeth, Weeping, Wept, Wholehearted
Outline
1. Hezekiah, having received a message of death, by prayer has his life lengthened
8. The sun goes ten degrees backward, for a sign of that promise
9. His song of thanksgiving.

Dictionary of Bible Themes
Isaiah 38:3

     8253   faithfulness, examples
     8304   loyalty

Isaiah 38:1-5

     1120   God, repentance of
     5298   doctors

Isaiah 38:1-6

     8614   prayer, answers

Isaiah 38:1-8

     5333   healing

Isaiah 38:1-10

     8610   prayer, asking God

Isaiah 38:2-3

     5945   self-pity

Library
The Life of the Spirit
(First Sunday after Christmas.) Isaiah xxxviii. 16. O Lord, by these things men live, and in all these things is the life of my spirit. These words are the words of Hezekiah, king of Judah; and they are true words, words from God. But, if they are true words, they are true words for every one--for you and me, for every one here in this church this day: for they do not say, By these things certain men live, one man here and another man there; but all men. Whosoever is really alive, that is, has …
Charles Kingsley—Town and Country Sermons

No Man Cometh to the Father but by Me.
This being added for further confirmation of what was formerly said, will point out unto us several necessary truths, as, I. That it is most necessary to be sound and clear in this fundamental point of coming to God only in and through Christ. For, 1. It is the whole marrow of the gospel. 2. It is the hinge of our salvation, Christ is "the chief corner stone," Isa. xxxviii. 16. 1 Pet. i. 5, 6; and, 3. The only ground of all our solid and true peace and comfort. 4 An error or a mistake here, is most …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Epistle ii. To Anastasius, Bishop of Antioch.
To Anastasius, Bishop of Antioch. Gregory to Anastasius, Patriarch of Antioch. I have received the letters of your most sweet Blessedness, which flowed with tears for words. For I saw in them a cloud flying aloft as clouds do; but, though it carried with it a darkness of sorrow, I could not easily discover at its commencement whence it came or whither it was going, since by reason of the darkness I speak of I did not fully understand its origin. Yet it becomes you, most holy ones, ever to recall …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

Letter Xliv Concerning the Maccabees but to whom Written is Unknown.
Concerning the Maccabees But to Whom Written is Unknown. [69] He relies to the question why the Church has decreed a festival to the Maccabees alone of all the righteous under the ancient law. 1. Fulk, Abbot of Epernay, had already written to ask me the same question as your charity has addressed to your humble servant by Brother Hescelin. I have put off replying to him, being desirous to find, if possible, some statement in the Fathers about this which was asked, which I might send to him, rather …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety

Assurance
Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know …
Thomas Watson—A Body of Divinity

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament

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