I said, "I will never again see the LORD, even the LORD, in the land of the living; I will no longer look on mankind with those who dwell in this world. I saidThis phrase introduces a personal lament, reflecting the intimate and immediate nature of Hezekiah's prayer. The Hebrew root "אָמַר" (amar) conveys a sense of speaking or declaring, often used in contexts of personal reflection or divine communication. Hezekiah's words are a direct expression of his heart, revealing his deep sorrow and the gravity of his situation. I will never see the LORD
Here, Hezekiah expresses a profound sense of loss. The Hebrew word for "see" is "רָאָה" (ra'ah), which implies not just physical sight but also experiencing or perceiving. In the context of ancient Israel, seeing the LORD was synonymous with experiencing His presence and favor. Hezekiah fears that his impending death will sever his connection with God, a poignant reflection of his spiritual longing. the LORD, the LORD
The repetition of "the LORD" (YHWH) emphasizes the covenantal name of God, underscoring His eternal and unchanging nature. This repetition is a literary device that highlights the depth of Hezekiah's relationship with God. It reflects a deep reverence and acknowledgment of God's sovereignty, even in the face of personal despair. in the land of the living
This phrase refers to the earthly realm, contrasting with Sheol, the abode of the dead. The Hebrew "אֶרֶץ הַחַיִּים" (eretz ha-chayyim) signifies the vibrancy and activity of life on earth. Hezekiah laments the loss of his place among the living, highlighting the biblical view of life as a precious gift from God. I will no longer look on mankind
The phrase conveys a sense of isolation and separation. The Hebrew "אָדָם" (adam) for "mankind" connects to the creation narrative, reminding us of humanity's unique role and relationship with God. Hezekiah's lament reflects the communal aspect of life, emphasizing the loss of fellowship and shared experiences with others. or be with those who dwell in this world
This part of the verse underscores the finality of death as understood in the ancient Near Eastern context. The Hebrew "יֹשֵׁב" (yoshev) means "to dwell" or "to inhabit," indicating a settled, ongoing presence. Hezekiah mourns the impending end of his earthly journey and the relationships that define human existence. This lamentation serves as a reminder of the transient nature of life and the hope of eternal communion with God beyond this world. Persons / Places / Events 1. HezekiahThe king of Judah who is the speaker in this verse. Hezekiah was a faithful king who sought to follow God, but he faced a terminal illness, prompting this lament. 2. The LORD (Yahweh)The covenant name of God, whom Hezekiah fears he will no longer see in the land of the living due to his impending death. 3. The Land of the LivingA metaphorical expression referring to the earthly life and existence, contrasting with Sheol, the realm of the dead. 4. IsaiahThe prophet who delivered God's message to Hezekiah, including the promise of healing and an extension of his life. 5. JerusalemThe capital of Judah, where Hezekiah reigned and where these events took place. Teaching Points The Reality of MortalityHezekiah's lament reminds us of the brevity and uncertainty of life. As believers, we should live with an awareness of our mortality, valuing each day as a gift from God. The Importance of Faith in TrialsIn times of crisis, like Hezekiah's illness, our faith is tested. We are called to trust in God's sovereignty and goodness, even when facing dire circumstances. The Hope of Eternal LifeWhile Hezekiah feared separation from the LORD in death, Christians have the assurance of eternal life through Jesus Christ. This hope should shape our perspective on life and death. The Power of PrayerHezekiah's account demonstrates the power of earnest prayer. We are encouraged to bring our deepest fears and needs before God, trusting in His ability to intervene. God's Sovereign TimingGod's response to Hezekiah's prayer, granting him additional years, teaches us that God's timing and plans are perfect, even when they differ from our desires. Bible Study Questions 1. How does Hezekiah's lament in Isaiah 38:11 reflect the human experience of facing mortality, and how can this awareness impact our daily lives? 2. In what ways does Hezekiah's account encourage us to rely on prayer during times of personal crisis? Can you think of a time when prayer changed your circumstances or perspective? 3. How does the hope of eternal life through Christ provide comfort and assurance in the face of death, as contrasted with Hezekiah's fear of separation from the LORD? 4. What can we learn from Hezekiah's response to his illness about trusting God's sovereignty and timing in our own lives? 5. How do other biblical figures, like Job or David, express similar sentiments to Hezekiah's in their writings, and what can we learn from their experiences about faith and perseverance? Connections to Other Scriptures Psalm 27:13This verse expresses a similar longing to see the goodness of the LORD in the land of the living, highlighting the hope and faith in God's deliverance. 2 Kings 20:1-11This passage provides the historical account of Hezekiah's illness and recovery, offering a broader context for Isaiah 38:11. Job 7:7-10Job's lament about the brevity of life and the finality of death echoes Hezekiah's sentiments, emphasizing the human experience of mortality. | Hezekiah's Distress | W. O. Lilley. | Isaiah 38:11 | | One, and Only One Probation, a Benevolent Arrangement | Homilist | Isaiah 38:11 | | Health and Sickness | W. Clarkson | Isaiah 38:9-15 | | Face to Face with Death | W. Wheeler. | Isaiah 38:9-20 | | Hezekiah's Experience | E. Payson, D. D. | Isaiah 38:9-20 | | Hezekiah's Poem | E. W. Shalders, B. A. | Isaiah 38:9-20 | | Hezekiah's Recovery | R. Harris, D. D. | Isaiah 38:9-20 | | Hezekiah's Return to Health | P. M. Muir. | Isaiah 38:9-20 | | Hezekiah's Sickness and Recovery | H. J. Gamble. | Isaiah 38:9-20 | | Hezekiah's Song | R. Harris, D. D. | Isaiah 38:9-20 | | Sickness and Recovery | J. Leifchild, D. D. | Isaiah 38:9-20 | | The Fear of Death | P. M. Muir. | Isaiah 38:9-20 | | The Prayer of Hezekiah | P. M. Muir. | Isaiah 38:9-20 | | The Wisdom of Keeping a Record of One's Life | J. Leifchild, D. D. | Isaiah 38:9-20 | | The Song of Hezekiah | E. Johnson | Isaiah 38:9-22 | | Figures of Life and Death | R. Tuck | Isaiah 38:10-12 | | The Grief of Old Age | W.M. Statham | Isaiah 38:11, 12 | | The Great Disclosure | W. Clarkson | Isaiah 38:11, 18, 19 |
People Ahaz, Amoz, David, Hezekiah, IsaiahPlaces AssyriaTopics Behold, Ceased, Dwell, Inhabitants, Jah, Mankind, Won't, YahDictionary of Bible Themes Isaiah 38:10 5323 gate
9022 death, believers Isaiah 38:1-10 8610 prayer, asking God 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 SermonsNo 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 Links Isaiah 38:11 NIVIsaiah 38:11 NLTIsaiah 38:11 ESVIsaiah 38:11 NASBIsaiah 38:11 KJV
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