Jeremiah 7

Jeremiah 7:1

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 7:2

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 7:3

The LORD Judges Assyria

Shortly after his prayer Hezekiah receives the answer of the LORD which He has made known to the prophet Isaiah (Isaiah 37:21). Isaiah does not bring Hezekiah the answer himself, but has it conveyed by messengers. This answer is given in the form of a mocking song, similar to the ending of the song of Deborah (Judges 5:24-30).

The prayer of Hezekiah is a prayer with a subject. It concerns “Sennacherib, the king of Assyria”. It is good that we also go to the Lord with concrete subjects and not pray in general terms. We may then expect a concrete answer.

The answer therefore contains a word of the LORD about Sennacherib (Isaiah 37:22). The answer is in the form of a poem. We see that the LORD is not impressed by the king of Assyria. On the contrary. He puts Jerusalem despised by Sennacherib words of contempt and mockery in the mouth to speak to this king. Jerusalem, the daughter Zion, will contemptuously shake her head behind him over his humiliating retreat that the LORD will cause of troops that have seemed so invincible.

The LORD takes the matter seriously. The core of the whole situation is shown by two questions in which the answer is included. Against whom are those slanderous words directed? Against the powerless little remnant? Against Hezekiah? No, the king of Assyria has dared to lift himself up against the Holy One of Israel, the three times holy God (Isaiah 37:23; Job 15:25).

Through his servants he has expressed his contempt for the Almighty by pretending that the LORD does not exist (Isaiah 37:24). He has acted in confidence on his own strength and insight, full as he is of his own ‘I’. Full of self-confidence he speaks of ‘I will this’ and ‘I will that’ (Isaiah 37:24-25). He sums up what he has accomplished.

All this haughty speech shrivels when the “I” of the LORD sounds (Isaiah 37:26). The question “have you not heard?” emphasizes the ignorance about what the LORD is doing. He asks this question here to the heathen king of Assyria. Soon He will ask the same question to His people (Isaiah 40:21; 28). In their pride people think they can govern the history of the world. They will discover that God controls everything.

The LORD has made come what He had been planning for a long time. By this He means the use of the Assyrians for the execution of His plan. That degrades the mighty king of Assyria to just an instrument in God’s hand doing nothing but carrying out God’s plan (Isaiah 37:26-27). As a result he has been successful in his enterprises, he has been able to destroy cities and kill their inhabitants. But he did not think of God Who enabled him to do so.

The LORD exposes the heart and deliberations of the king of Assyria (Isaiah 37:28; cf. Psalms 139:2-4; Hebrews 4:12). The LORD is the Omniscient. He shows that the king of Assyria rather raged against Him. In doing so, this bloated king has sealed his own judgment. The LORD has heard his pride (Psalms 94:9a). He will cause his strength to be broken and that he will have to withdraw (Isaiah 37:29).

Jeremiah 7:4

The LORD for Hezekiah

In the previous section the LORD has spoken about and to the king of Assyria (Isaiah 37:22). In Isaiah 37:30 He addresses Hezekiah and promises him a sign of deliverance. This sign does not come before, but after the deliverance. When the sign is fulfilled, it is proof that the LORD has worked the deliverance. Because of the siege they could neither reap nor sow. After the deliverance they will eat what has risen by itself from the fallen out grains of the previous year. After that they will be able to sow again and eat the fruit at the set time.

The prophet uses this as a picture of the people themselves. Just as there will be a harvest left for the people, so there will be a new flowering season of the people after the judgments (Isaiah 37:31). This will happen through a “surviving remnant” (Isaiah 37:31; Isaiah 37:32), which will go out of Jerusalem (Isaiah 37:32). The LORD will take care of this in His zeal for His people. This will happen after the church has been raptured.

The prophecy ends with the assurance that the king of Assyria will not be a threat in any way (Isaiah 37:33). He will not be able to make any attempt to conquest, but will move away from the city (Isaiah 37:34). The LORD defends the city and will save it (Isaiah 37:35). He has two reasons for this. The first reason is His own connection with the city. He has attached His honor to it and therefore He protects it. The second reason is His promise to His servant David, the man after His own heart.

He has given Jerusalem to David and in David to the true David, the Messiah, the coming King, Who once will reign in righteousness in the city of peace. The LORD here prophetically gives the promise of the restoration of Israel in the millennial realm, immediately after the supernatural destruction of the Assyrian.

Jeremiah 7:5

The LORD for Hezekiah

In the previous section the LORD has spoken about and to the king of Assyria (Isaiah 37:22). In Isaiah 37:30 He addresses Hezekiah and promises him a sign of deliverance. This sign does not come before, but after the deliverance. When the sign is fulfilled, it is proof that the LORD has worked the deliverance. Because of the siege they could neither reap nor sow. After the deliverance they will eat what has risen by itself from the fallen out grains of the previous year. After that they will be able to sow again and eat the fruit at the set time.

The prophet uses this as a picture of the people themselves. Just as there will be a harvest left for the people, so there will be a new flowering season of the people after the judgments (Isaiah 37:31). This will happen through a “surviving remnant” (Isaiah 37:31; Isaiah 37:32), which will go out of Jerusalem (Isaiah 37:32). The LORD will take care of this in His zeal for His people. This will happen after the church has been raptured.

The prophecy ends with the assurance that the king of Assyria will not be a threat in any way (Isaiah 37:33). He will not be able to make any attempt to conquest, but will move away from the city (Isaiah 37:34). The LORD defends the city and will save it (Isaiah 37:35). He has two reasons for this. The first reason is His own connection with the city. He has attached His honor to it and therefore He protects it. The second reason is His promise to His servant David, the man after His own heart.

He has given Jerusalem to David and in David to the true David, the Messiah, the coming King, Who once will reign in righteousness in the city of peace. The LORD here prophetically gives the promise of the restoration of Israel in the millennial realm, immediately after the supernatural destruction of the Assyrian.

Jeremiah 7:6

The LORD for Hezekiah

In the previous section the LORD has spoken about and to the king of Assyria (Isaiah 37:22). In Isaiah 37:30 He addresses Hezekiah and promises him a sign of deliverance. This sign does not come before, but after the deliverance. When the sign is fulfilled, it is proof that the LORD has worked the deliverance. Because of the siege they could neither reap nor sow. After the deliverance they will eat what has risen by itself from the fallen out grains of the previous year. After that they will be able to sow again and eat the fruit at the set time.

The prophet uses this as a picture of the people themselves. Just as there will be a harvest left for the people, so there will be a new flowering season of the people after the judgments (Isaiah 37:31). This will happen through a “surviving remnant” (Isaiah 37:31; Isaiah 37:32), which will go out of Jerusalem (Isaiah 37:32). The LORD will take care of this in His zeal for His people. This will happen after the church has been raptured.

The prophecy ends with the assurance that the king of Assyria will not be a threat in any way (Isaiah 37:33). He will not be able to make any attempt to conquest, but will move away from the city (Isaiah 37:34). The LORD defends the city and will save it (Isaiah 37:35). He has two reasons for this. The first reason is His own connection with the city. He has attached His honor to it and therefore He protects it. The second reason is His promise to His servant David, the man after His own heart.

He has given Jerusalem to David and in David to the true David, the Messiah, the coming King, Who once will reign in righteousness in the city of peace. The LORD here prophetically gives the promise of the restoration of Israel in the millennial realm, immediately after the supernatural destruction of the Assyrian.

Jeremiah 7:7

The LORD for Hezekiah

In the previous section the LORD has spoken about and to the king of Assyria (Isaiah 37:22). In Isaiah 37:30 He addresses Hezekiah and promises him a sign of deliverance. This sign does not come before, but after the deliverance. When the sign is fulfilled, it is proof that the LORD has worked the deliverance. Because of the siege they could neither reap nor sow. After the deliverance they will eat what has risen by itself from the fallen out grains of the previous year. After that they will be able to sow again and eat the fruit at the set time.

The prophet uses this as a picture of the people themselves. Just as there will be a harvest left for the people, so there will be a new flowering season of the people after the judgments (Isaiah 37:31). This will happen through a “surviving remnant” (Isaiah 37:31; Isaiah 37:32), which will go out of Jerusalem (Isaiah 37:32). The LORD will take care of this in His zeal for His people. This will happen after the church has been raptured.

The prophecy ends with the assurance that the king of Assyria will not be a threat in any way (Isaiah 37:33). He will not be able to make any attempt to conquest, but will move away from the city (Isaiah 37:34). The LORD defends the city and will save it (Isaiah 37:35). He has two reasons for this. The first reason is His own connection with the city. He has attached His honor to it and therefore He protects it. The second reason is His promise to His servant David, the man after His own heart.

He has given Jerusalem to David and in David to the true David, the Messiah, the coming King, Who once will reign in righteousness in the city of peace. The LORD here prophetically gives the promise of the restoration of Israel in the millennial realm, immediately after the supernatural destruction of the Assyrian.

Jeremiah 7:8

The LORD for Hezekiah

In the previous section the LORD has spoken about and to the king of Assyria (Isaiah 37:22). In Isaiah 37:30 He addresses Hezekiah and promises him a sign of deliverance. This sign does not come before, but after the deliverance. When the sign is fulfilled, it is proof that the LORD has worked the deliverance. Because of the siege they could neither reap nor sow. After the deliverance they will eat what has risen by itself from the fallen out grains of the previous year. After that they will be able to sow again and eat the fruit at the set time.

The prophet uses this as a picture of the people themselves. Just as there will be a harvest left for the people, so there will be a new flowering season of the people after the judgments (Isaiah 37:31). This will happen through a “surviving remnant” (Isaiah 37:31; Isaiah 37:32), which will go out of Jerusalem (Isaiah 37:32). The LORD will take care of this in His zeal for His people. This will happen after the church has been raptured.

The prophecy ends with the assurance that the king of Assyria will not be a threat in any way (Isaiah 37:33). He will not be able to make any attempt to conquest, but will move away from the city (Isaiah 37:34). The LORD defends the city and will save it (Isaiah 37:35). He has two reasons for this. The first reason is His own connection with the city. He has attached His honor to it and therefore He protects it. The second reason is His promise to His servant David, the man after His own heart.

He has given Jerusalem to David and in David to the true David, the Messiah, the coming King, Who once will reign in righteousness in the city of peace. The LORD here prophetically gives the promise of the restoration of Israel in the millennial realm, immediately after the supernatural destruction of the Assyrian.

Jeremiah 7:9

The LORD for Hezekiah

In the previous section the LORD has spoken about and to the king of Assyria (Isaiah 37:22). In Isaiah 37:30 He addresses Hezekiah and promises him a sign of deliverance. This sign does not come before, but after the deliverance. When the sign is fulfilled, it is proof that the LORD has worked the deliverance. Because of the siege they could neither reap nor sow. After the deliverance they will eat what has risen by itself from the fallen out grains of the previous year. After that they will be able to sow again and eat the fruit at the set time.

The prophet uses this as a picture of the people themselves. Just as there will be a harvest left for the people, so there will be a new flowering season of the people after the judgments (Isaiah 37:31). This will happen through a “surviving remnant” (Isaiah 37:31; Isaiah 37:32), which will go out of Jerusalem (Isaiah 37:32). The LORD will take care of this in His zeal for His people. This will happen after the church has been raptured.

The prophecy ends with the assurance that the king of Assyria will not be a threat in any way (Isaiah 37:33). He will not be able to make any attempt to conquest, but will move away from the city (Isaiah 37:34). The LORD defends the city and will save it (Isaiah 37:35). He has two reasons for this. The first reason is His own connection with the city. He has attached His honor to it and therefore He protects it. The second reason is His promise to His servant David, the man after His own heart.

He has given Jerusalem to David and in David to the true David, the Messiah, the coming King, Who once will reign in righteousness in the city of peace. The LORD here prophetically gives the promise of the restoration of Israel in the millennial realm, immediately after the supernatural destruction of the Assyrian.

Jeremiah 7:10

The Enemies Killed

After the comprehensive answer to the prayer of Hezekiah, the Angel of the LORD kills 185,000 men the next night (Isaiah 37:36; Isaiah 31:8a). This judgment must have been carried out silently by the LORD. Only when it becomes morning do the survivors see the drama of the night and its extent. The sight of this enormous number of corpses must have been awe-inspiring. After this immense loss, Sennacherib is forced to withdraw and settle in Nineveh (Isaiah 37:37).

This great blow also has a prophetic meaning. The Angel of the LORD is the Lord Jesus. He executes the judgment here. He will do the same in the end time with the king of the North and other hostile powers (Revelation 19:19-21). It is mentioned without fuss.

From the way the king of Assyria comes to his end, a loud message goes out. Those who ignore God in spite of the many proofs he has received of His existence, find their end in the area he worships instead of God. The fool seeks salvation in the temple of his self-conceived and self-made god (Isaiah 37:38). While he worships that dead god in that temple, at the same place the vengeance of the living God strikes him by means of the sword with which his sons kill him. An idol is completely powerless even in its own temple. Not only the Assyrian army, but also its king falls prey to the judgment of the living God.

Jeremiah 7:11

The Enemies Killed

After the comprehensive answer to the prayer of Hezekiah, the Angel of the LORD kills 185,000 men the next night (Isaiah 37:36; Isaiah 31:8a). This judgment must have been carried out silently by the LORD. Only when it becomes morning do the survivors see the drama of the night and its extent. The sight of this enormous number of corpses must have been awe-inspiring. After this immense loss, Sennacherib is forced to withdraw and settle in Nineveh (Isaiah 37:37).

This great blow also has a prophetic meaning. The Angel of the LORD is the Lord Jesus. He executes the judgment here. He will do the same in the end time with the king of the North and other hostile powers (Revelation 19:19-21). It is mentioned without fuss.

From the way the king of Assyria comes to his end, a loud message goes out. Those who ignore God in spite of the many proofs he has received of His existence, find their end in the area he worships instead of God. The fool seeks salvation in the temple of his self-conceived and self-made god (Isaiah 37:38). While he worships that dead god in that temple, at the same place the vengeance of the living God strikes him by means of the sword with which his sons kill him. An idol is completely powerless even in its own temple. Not only the Assyrian army, but also its king falls prey to the judgment of the living God.

Jeremiah 7:12

The Enemies Killed

After the comprehensive answer to the prayer of Hezekiah, the Angel of the LORD kills 185,000 men the next night (Isaiah 37:36; Isaiah 31:8a). This judgment must have been carried out silently by the LORD. Only when it becomes morning do the survivors see the drama of the night and its extent. The sight of this enormous number of corpses must have been awe-inspiring. After this immense loss, Sennacherib is forced to withdraw and settle in Nineveh (Isaiah 37:37).

This great blow also has a prophetic meaning. The Angel of the LORD is the Lord Jesus. He executes the judgment here. He will do the same in the end time with the king of the North and other hostile powers (Revelation 19:19-21). It is mentioned without fuss.

From the way the king of Assyria comes to his end, a loud message goes out. Those who ignore God in spite of the many proofs he has received of His existence, find their end in the area he worships instead of God. The fool seeks salvation in the temple of his self-conceived and self-made god (Isaiah 37:38). While he worships that dead god in that temple, at the same place the vengeance of the living God strikes him by means of the sword with which his sons kill him. An idol is completely powerless even in its own temple. Not only the Assyrian army, but also its king falls prey to the judgment of the living God.

Jeremiah 7:14

Introduction

The personal history of Hezekiah in this chapter complements the foreshadowing of Israel’s restoration in the previous two chapters. In those two chapters it is about the outer restoration, while in this chapter it is about the inner, spiritual restoration.

Illness and Prayer of Hezekiah

“In those days”, i.e. the days of the king of Assyria’s invasion of Judah and his siege of Jerusalem, Hezekiah becomes “mortally ill” (Isaiah 38:1). Isaiah must even tell him that he is going to die and that, in view of his death, he must arrange certain things for his house. He has to make his will. Then Hezekiah turns his face away from anything that might distract him – no one is allowed to see his face either – and devotes himself to prayer (Isaiah 38:2).

Weeping bitterly, which shows his great sorrow, he speaks to the LORD about how his heart and his deeds have been completely focused on Him after all (Isaiah 38:3). He wants so badly to continue to live. That men do not weep is a foolish thought. Intense sorrow should not be suppressed, but may be expressed to the Lord (Lamentations 2:19).

To the Israelite, the wish to continue living is absolutely justified. After all, a long life is promised to him if he is faithful. Hezekiah has been faithful. To have to die has something in it of the anger of God. He is not that old yet, he is around forty years old. In addition, the state of the land is bad and he has no heir to the throne. Although his prayer does not contain a clear request for an extension of his life, the LORD knows what occupies the heart of Hezekiah.

In the prophetic sense it is about the work that God is going to do in the heart of the believing remnant in the future. They too will be saved from death that threatens by the danger from outside, the Assyrian, and the danger from within, the beast and the antichrist. The LORD allows this to teach the believing remnant to pray with confession of their sins – like Joseph’s brothers in prison and like the ten days preceding the day of atonement are characterized by confession of sins. This confession is necessary because of the two great sins of Israel: the rejection of the Messiah and idolatry or the acceptance of the antichrist.

Jeremiah 7:15

Introduction

The personal history of Hezekiah in this chapter complements the foreshadowing of Israel’s restoration in the previous two chapters. In those two chapters it is about the outer restoration, while in this chapter it is about the inner, spiritual restoration.

Illness and Prayer of Hezekiah

“In those days”, i.e. the days of the king of Assyria’s invasion of Judah and his siege of Jerusalem, Hezekiah becomes “mortally ill” (Isaiah 38:1). Isaiah must even tell him that he is going to die and that, in view of his death, he must arrange certain things for his house. He has to make his will. Then Hezekiah turns his face away from anything that might distract him – no one is allowed to see his face either – and devotes himself to prayer (Isaiah 38:2).

Weeping bitterly, which shows his great sorrow, he speaks to the LORD about how his heart and his deeds have been completely focused on Him after all (Isaiah 38:3). He wants so badly to continue to live. That men do not weep is a foolish thought. Intense sorrow should not be suppressed, but may be expressed to the Lord (Lamentations 2:19).

To the Israelite, the wish to continue living is absolutely justified. After all, a long life is promised to him if he is faithful. Hezekiah has been faithful. To have to die has something in it of the anger of God. He is not that old yet, he is around forty years old. In addition, the state of the land is bad and he has no heir to the throne. Although his prayer does not contain a clear request for an extension of his life, the LORD knows what occupies the heart of Hezekiah.

In the prophetic sense it is about the work that God is going to do in the heart of the believing remnant in the future. They too will be saved from death that threatens by the danger from outside, the Assyrian, and the danger from within, the beast and the antichrist. The LORD allows this to teach the believing remnant to pray with confession of their sins – like Joseph’s brothers in prison and like the ten days preceding the day of atonement are characterized by confession of sins. This confession is necessary because of the two great sins of Israel: the rejection of the Messiah and idolatry or the acceptance of the antichrist.

Jeremiah 7:16

Introduction

The personal history of Hezekiah in this chapter complements the foreshadowing of Israel’s restoration in the previous two chapters. In those two chapters it is about the outer restoration, while in this chapter it is about the inner, spiritual restoration.

Illness and Prayer of Hezekiah

“In those days”, i.e. the days of the king of Assyria’s invasion of Judah and his siege of Jerusalem, Hezekiah becomes “mortally ill” (Isaiah 38:1). Isaiah must even tell him that he is going to die and that, in view of his death, he must arrange certain things for his house. He has to make his will. Then Hezekiah turns his face away from anything that might distract him – no one is allowed to see his face either – and devotes himself to prayer (Isaiah 38:2).

Weeping bitterly, which shows his great sorrow, he speaks to the LORD about how his heart and his deeds have been completely focused on Him after all (Isaiah 38:3). He wants so badly to continue to live. That men do not weep is a foolish thought. Intense sorrow should not be suppressed, but may be expressed to the Lord (Lamentations 2:19).

To the Israelite, the wish to continue living is absolutely justified. After all, a long life is promised to him if he is faithful. Hezekiah has been faithful. To have to die has something in it of the anger of God. He is not that old yet, he is around forty years old. In addition, the state of the land is bad and he has no heir to the throne. Although his prayer does not contain a clear request for an extension of his life, the LORD knows what occupies the heart of Hezekiah.

In the prophetic sense it is about the work that God is going to do in the heart of the believing remnant in the future. They too will be saved from death that threatens by the danger from outside, the Assyrian, and the danger from within, the beast and the antichrist. The LORD allows this to teach the believing remnant to pray with confession of their sins – like Joseph’s brothers in prison and like the ten days preceding the day of atonement are characterized by confession of sins. This confession is necessary because of the two great sins of Israel: the rejection of the Messiah and idolatry or the acceptance of the antichrist.

Jeremiah 7:17

Promise of Healing and Deliverance

Isaiah may convey to Hezekiah the answer of the LORD to his prayer (Isaiah 38:4). It is an answer of grace (Isaiah 38:5). The LORD says nothing about the faithfulness and wholeheartedness to which Hezekiah appealed. There is also no reproach. The LORD answers as “the LORD, the God of your father David”. All compassion for anyone who calls upon Him is based on the Lord Jesus, the true David.

The reference that the LORD is the God of David recalls the promise that the lineage of David will never cease. At that moment Hezekiah does not yet have a son to succeed him. Manasseh is only born three years later. The promise of God of the announcement of the death and, as it were, resurrection of Hezekiah, of which the third day speaks (2 Kings 20:5; Hosea 6:2), are a wonderful illustration of how God will soon restore Israel. It will be life from the dead (Romans 11:15), the resurrection of their dead, the dead body will rise (Isaiah 26:19; Ezekiel 37:1-14; Daniel 12:1-3).

God also lets Hezekiah know that He has seen His tears (Isaiah 38:5). He even collects them and records them in His register, His Divine library (Psalms 56:8). He does not write them down because He could forget them, but to show us how important they are to Him.

Hezekiah gets fifteen extra years. The LORD also confirms the promise that the king of Assyria will not get hold of the city (Isaiah 38:6). Here it appears that the illness of Hezekiah, his prayer and the answer to it chronologically precede the deliverance of Jerusalem described in the previous chapter. The Holy Spirit is therefore concerned here with the moral order and not with the historical one.

Hezekiah asks the LORD for a sign, in contrast with Ahaz (Isaiah 7:10-14). Ahaz has refused to believe, Hezekiah has the desire to trust the LORD. The LORD promises a sign as proof that He will do what He has said (Isaiah 38:7). This sign consists of an intervention in the course of nature (Isaiah 38:8; cf. Joshua 10:12-13). Just as the return of the sun goes against the natural laws given by God, so the LORD will heal the illness of Hezekiah against nature. The healing of Hezekiah is connected with God’s power over the sun. The sun is a picture of a ruler. Powers must give way when the LORD stands up for His people, His remnant. God triumphs over the illness of Hezekiah and also over the rulers who made His people suffer so much.

By letting the sun go back, the LORD makes that day last longer than normal. As wonderful as this operation is, so wonderful will the extension of Hezekiah’s lifespan be. To make this sign visible the LORD uses the stairway of Ahaz, the idolatrous and ungodly king, who made this stairway as an idolatrous object. The stairway indicates that time progresses in the direction of judgment. By God’s power, the stairway makes it clear that He makes the time of grace last longer, thus delaying the judgment and allowing grace to overcome the judgment.

Jeremiah 7:18

Promise of Healing and Deliverance

Isaiah may convey to Hezekiah the answer of the LORD to his prayer (Isaiah 38:4). It is an answer of grace (Isaiah 38:5). The LORD says nothing about the faithfulness and wholeheartedness to which Hezekiah appealed. There is also no reproach. The LORD answers as “the LORD, the God of your father David”. All compassion for anyone who calls upon Him is based on the Lord Jesus, the true David.

The reference that the LORD is the God of David recalls the promise that the lineage of David will never cease. At that moment Hezekiah does not yet have a son to succeed him. Manasseh is only born three years later. The promise of God of the announcement of the death and, as it were, resurrection of Hezekiah, of which the third day speaks (2 Kings 20:5; Hosea 6:2), are a wonderful illustration of how God will soon restore Israel. It will be life from the dead (Romans 11:15), the resurrection of their dead, the dead body will rise (Isaiah 26:19; Ezekiel 37:1-14; Daniel 12:1-3).

God also lets Hezekiah know that He has seen His tears (Isaiah 38:5). He even collects them and records them in His register, His Divine library (Psalms 56:8). He does not write them down because He could forget them, but to show us how important they are to Him.

Hezekiah gets fifteen extra years. The LORD also confirms the promise that the king of Assyria will not get hold of the city (Isaiah 38:6). Here it appears that the illness of Hezekiah, his prayer and the answer to it chronologically precede the deliverance of Jerusalem described in the previous chapter. The Holy Spirit is therefore concerned here with the moral order and not with the historical one.

Hezekiah asks the LORD for a sign, in contrast with Ahaz (Isaiah 7:10-14). Ahaz has refused to believe, Hezekiah has the desire to trust the LORD. The LORD promises a sign as proof that He will do what He has said (Isaiah 38:7). This sign consists of an intervention in the course of nature (Isaiah 38:8; cf. Joshua 10:12-13). Just as the return of the sun goes against the natural laws given by God, so the LORD will heal the illness of Hezekiah against nature. The healing of Hezekiah is connected with God’s power over the sun. The sun is a picture of a ruler. Powers must give way when the LORD stands up for His people, His remnant. God triumphs over the illness of Hezekiah and also over the rulers who made His people suffer so much.

By letting the sun go back, the LORD makes that day last longer than normal. As wonderful as this operation is, so wonderful will the extension of Hezekiah’s lifespan be. To make this sign visible the LORD uses the stairway of Ahaz, the idolatrous and ungodly king, who made this stairway as an idolatrous object. The stairway indicates that time progresses in the direction of judgment. By God’s power, the stairway makes it clear that He makes the time of grace last longer, thus delaying the judgment and allowing grace to overcome the judgment.

Jeremiah 7:19

Promise of Healing and Deliverance

Isaiah may convey to Hezekiah the answer of the LORD to his prayer (Isaiah 38:4). It is an answer of grace (Isaiah 38:5). The LORD says nothing about the faithfulness and wholeheartedness to which Hezekiah appealed. There is also no reproach. The LORD answers as “the LORD, the God of your father David”. All compassion for anyone who calls upon Him is based on the Lord Jesus, the true David.

The reference that the LORD is the God of David recalls the promise that the lineage of David will never cease. At that moment Hezekiah does not yet have a son to succeed him. Manasseh is only born three years later. The promise of God of the announcement of the death and, as it were, resurrection of Hezekiah, of which the third day speaks (2 Kings 20:5; Hosea 6:2), are a wonderful illustration of how God will soon restore Israel. It will be life from the dead (Romans 11:15), the resurrection of their dead, the dead body will rise (Isaiah 26:19; Ezekiel 37:1-14; Daniel 12:1-3).

God also lets Hezekiah know that He has seen His tears (Isaiah 38:5). He even collects them and records them in His register, His Divine library (Psalms 56:8). He does not write them down because He could forget them, but to show us how important they are to Him.

Hezekiah gets fifteen extra years. The LORD also confirms the promise that the king of Assyria will not get hold of the city (Isaiah 38:6). Here it appears that the illness of Hezekiah, his prayer and the answer to it chronologically precede the deliverance of Jerusalem described in the previous chapter. The Holy Spirit is therefore concerned here with the moral order and not with the historical one.

Hezekiah asks the LORD for a sign, in contrast with Ahaz (Isaiah 7:10-14). Ahaz has refused to believe, Hezekiah has the desire to trust the LORD. The LORD promises a sign as proof that He will do what He has said (Isaiah 38:7). This sign consists of an intervention in the course of nature (Isaiah 38:8; cf. Joshua 10:12-13). Just as the return of the sun goes against the natural laws given by God, so the LORD will heal the illness of Hezekiah against nature. The healing of Hezekiah is connected with God’s power over the sun. The sun is a picture of a ruler. Powers must give way when the LORD stands up for His people, His remnant. God triumphs over the illness of Hezekiah and also over the rulers who made His people suffer so much.

By letting the sun go back, the LORD makes that day last longer than normal. As wonderful as this operation is, so wonderful will the extension of Hezekiah’s lifespan be. To make this sign visible the LORD uses the stairway of Ahaz, the idolatrous and ungodly king, who made this stairway as an idolatrous object. The stairway indicates that time progresses in the direction of judgment. By God’s power, the stairway makes it clear that He makes the time of grace last longer, thus delaying the judgment and allowing grace to overcome the judgment.

Jeremiah 7:20

Promise of Healing and Deliverance

Isaiah may convey to Hezekiah the answer of the LORD to his prayer (Isaiah 38:4). It is an answer of grace (Isaiah 38:5). The LORD says nothing about the faithfulness and wholeheartedness to which Hezekiah appealed. There is also no reproach. The LORD answers as “the LORD, the God of your father David”. All compassion for anyone who calls upon Him is based on the Lord Jesus, the true David.

The reference that the LORD is the God of David recalls the promise that the lineage of David will never cease. At that moment Hezekiah does not yet have a son to succeed him. Manasseh is only born three years later. The promise of God of the announcement of the death and, as it were, resurrection of Hezekiah, of which the third day speaks (2 Kings 20:5; Hosea 6:2), are a wonderful illustration of how God will soon restore Israel. It will be life from the dead (Romans 11:15), the resurrection of their dead, the dead body will rise (Isaiah 26:19; Ezekiel 37:1-14; Daniel 12:1-3).

God also lets Hezekiah know that He has seen His tears (Isaiah 38:5). He even collects them and records them in His register, His Divine library (Psalms 56:8). He does not write them down because He could forget them, but to show us how important they are to Him.

Hezekiah gets fifteen extra years. The LORD also confirms the promise that the king of Assyria will not get hold of the city (Isaiah 38:6). Here it appears that the illness of Hezekiah, his prayer and the answer to it chronologically precede the deliverance of Jerusalem described in the previous chapter. The Holy Spirit is therefore concerned here with the moral order and not with the historical one.

Hezekiah asks the LORD for a sign, in contrast with Ahaz (Isaiah 7:10-14). Ahaz has refused to believe, Hezekiah has the desire to trust the LORD. The LORD promises a sign as proof that He will do what He has said (Isaiah 38:7). This sign consists of an intervention in the course of nature (Isaiah 38:8; cf. Joshua 10:12-13). Just as the return of the sun goes against the natural laws given by God, so the LORD will heal the illness of Hezekiah against nature. The healing of Hezekiah is connected with God’s power over the sun. The sun is a picture of a ruler. Powers must give way when the LORD stands up for His people, His remnant. God triumphs over the illness of Hezekiah and also over the rulers who made His people suffer so much.

By letting the sun go back, the LORD makes that day last longer than normal. As wonderful as this operation is, so wonderful will the extension of Hezekiah’s lifespan be. To make this sign visible the LORD uses the stairway of Ahaz, the idolatrous and ungodly king, who made this stairway as an idolatrous object. The stairway indicates that time progresses in the direction of judgment. By God’s power, the stairway makes it clear that He makes the time of grace last longer, thus delaying the judgment and allowing grace to overcome the judgment.

Jeremiah 7:21

Promise of Healing and Deliverance

Isaiah may convey to Hezekiah the answer of the LORD to his prayer (Isaiah 38:4). It is an answer of grace (Isaiah 38:5). The LORD says nothing about the faithfulness and wholeheartedness to which Hezekiah appealed. There is also no reproach. The LORD answers as “the LORD, the God of your father David”. All compassion for anyone who calls upon Him is based on the Lord Jesus, the true David.

The reference that the LORD is the God of David recalls the promise that the lineage of David will never cease. At that moment Hezekiah does not yet have a son to succeed him. Manasseh is only born three years later. The promise of God of the announcement of the death and, as it were, resurrection of Hezekiah, of which the third day speaks (2 Kings 20:5; Hosea 6:2), are a wonderful illustration of how God will soon restore Israel. It will be life from the dead (Romans 11:15), the resurrection of their dead, the dead body will rise (Isaiah 26:19; Ezekiel 37:1-14; Daniel 12:1-3).

God also lets Hezekiah know that He has seen His tears (Isaiah 38:5). He even collects them and records them in His register, His Divine library (Psalms 56:8). He does not write them down because He could forget them, but to show us how important they are to Him.

Hezekiah gets fifteen extra years. The LORD also confirms the promise that the king of Assyria will not get hold of the city (Isaiah 38:6). Here it appears that the illness of Hezekiah, his prayer and the answer to it chronologically precede the deliverance of Jerusalem described in the previous chapter. The Holy Spirit is therefore concerned here with the moral order and not with the historical one.

Hezekiah asks the LORD for a sign, in contrast with Ahaz (Isaiah 7:10-14). Ahaz has refused to believe, Hezekiah has the desire to trust the LORD. The LORD promises a sign as proof that He will do what He has said (Isaiah 38:7). This sign consists of an intervention in the course of nature (Isaiah 38:8; cf. Joshua 10:12-13). Just as the return of the sun goes against the natural laws given by God, so the LORD will heal the illness of Hezekiah against nature. The healing of Hezekiah is connected with God’s power over the sun. The sun is a picture of a ruler. Powers must give way when the LORD stands up for His people, His remnant. God triumphs over the illness of Hezekiah and also over the rulers who made His people suffer so much.

By letting the sun go back, the LORD makes that day last longer than normal. As wonderful as this operation is, so wonderful will the extension of Hezekiah’s lifespan be. To make this sign visible the LORD uses the stairway of Ahaz, the idolatrous and ungodly king, who made this stairway as an idolatrous object. The stairway indicates that time progresses in the direction of judgment. By God’s power, the stairway makes it clear that He makes the time of grace last longer, thus delaying the judgment and allowing grace to overcome the judgment.

Jeremiah 7:22

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:23

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:24

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:25

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:26

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:27

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:28

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:29

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:30

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:31

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:32

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:33

Thanksgiving Song of Hezekiah

The historical part of Isaiah 36-39 can also be found, as already mentioned, in 2 Kings 18-20 and 2 Chronicles 32. An exception is the above section. This makes immediately clear that the first meaning of this part is not practical, but prophetic. It is written as a psalm of thanksgiving, but with the structure of a lamentation. It is a funeral song which suddenly has become a birth and life song. It also consists of two parts: 1. A supplication because of the illness and suffering of Hezekiah (Isaiah 38:10-14). 2. A song of thanks for the healing and new life of Hezekiah (Isaiah 38:15-20).

Hezekiah undergoes his illness and healing as if from the hand of the LORD. It has brought him into deep exercises. He feels the need to write down these exercises (Isaiah 38:9). In it we recognize much of what we read in the book of Psalms about the feelings of the remnant that is in great need. It is the spirit of Christ, Who connects Himself with the remnant and Who also works in Hezekiah. The suffering of Hezekiah is also the suffering of the remnant in the great tribulation, of which they acknowledge it comes over them because of their sins.

As a son of David, Hezekiah is also a picture of the Lord Jesus. What he experiences here is also a picture of what the Lord Jesus has undergone. He tasted the suffering of death (Hebrews 2:9), not for His own sins, but for those of His people. He offered up supplications to be saved from death, and He was heard (Hebrews 5:7). He was given an extension of life, not just fifteen years, but for eternity (Hebrews 7:17).

In Isaiah 38:10 death is presented as if it had gates through which a person enters (cf. Job 38:17; Psalms 9:13). In his illness Hezekiah sees himself confronted with death in the middle of his life, through which he cannot fulfill his years. This connects with the feelings prophesied by the Lord Jesus (Psalms 102:23-24; cf. Luke 23:31). “In the middle of my life” is literally “on the balance of my days”. Balance means halfway. This is true for Hezekiah, for the Lord Jesus, but also for the people of Israel.

In his illness he thinks with anguish that this means the end of his fellowship with the LORD and with people (Isaiah 38:11). He will no longer be able to ascend to the temple (Psalms 27:4). He feels how because of his illness his body, “tent”, is pulled up and removed (Isaiah 38:12; cf. 2 Corinthians 5:1; 2 Peter 1:13-14). He compares the LORD with a weaver. Just as a weaver rolls up the fabric (cf. Isaiah 22:17-18) because the weaving is finished, so Hezekiah sees his life as ended. He reinforces that thought by talking about being ‘cut off from the loom’.

He feels he has been given up by the LORD to the sorrows of death without being able to get rest (Isaiah 38:13). He also feels it as something that suddenly comes over him. At the end of both Isaiah 38:12 and Isaiah 38:13 he says: “From day until night You make an end of me.” With this he seems to indicate a sudden, dramatic change in his circumstances: in the morning he is still perfectly healthy, in the evening he is dead.

In yet another picture he sees the LORD as a lion that breaks all his bones. He experiences this action of the LORD so severe, that he says again that he feels the pain of it day and night. He is not free of it for a second. He no longer has the strength to shout. His voice is weakened to the twitter of a swallow and the moaning of a dove (Isaiah 38:14).

Hezekiah does not compare with these birds for nothing. They are birds which symbolize in a peculiar way the connection with the presence of the LORD (Psalms 84:3; Mark 1:10). He longs for the nearness of the LORD, but he experiences distance and rejection. His longing eyes turn upward, while he expresses his fear to the LORD and asks Him to stand surety for him (Job 17:3a) that he will not be given up to the realm of the dead.

Now that he has expressed in this way the feelings he had during his illness, has experienced them again as it were and that he is now healed, he does not know what else to say (Isaiah 38:15). After all, the LORD has spoken that he would die and also that he would heal. He has recovered and after the bitter suffering of soul he will be allowed to live for years.

He lives by this act of the LORD with him (Isaiah 38:16). What he has received from the LORD has given him back his spirit power. This is not only because of the fact and the moment of the healing, but also at the moment that the LORD has given him the promise. The saying ‘hope springs eternal’ is true for all who continue to trust that God will fulfill all His promises.

A profound change has taken place. The bitter trial has turned into salvation (Isaiah 38:17). This salvation is so great because the trial has been so great and bitter. Hezekiah knows that he was close to the pit of nothingness, to the moment his life would come into it. This has nothing to do with completely ceasing to exist. It is about the disappearance from the world stage. He would disappear into the grave and no longer be seen. It would seem as if he no longer existed, but the LORD saved him from that fate.

He sees in it the proof that the LORD has cast all his sins behind His back (cf. Micah 7:19). If Hezekiah had died, he would no longer be able to praise the LORD on earth (Isaiah 38:18). He does not yet know that the deceased believers live in the presence of the Lord Jesus (Luke 23:43). And Paul even longs to depart to enjoy complete fellowship with Him (Philippians 1:23).

The expectation of the Old Testament believers was that one day they would rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). For Hezekiah, the praise of the LORD is connected to life on earth (Isaiah 38:19). He also wants to pass this on to his sons, to the next generation (Psalms 22:30-31; Psalms 71:18). A father is someone who tells his children about the faithfulness of the Lord.

Although we, as New Testament believers, as members of the church, are connected not with the earth but with heaven, our life on earth must also have this great characteristic: that it is an ongoing song of praise to the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue for all eternity and that is: to worship the Father in spirit and truth (John 4:23). Let us pass this on to the next generations, until the Lord comes to take us to Himself.

In Isaiah 38:20 Hezekiah moves back to the moment when Isaiah tells him on behalf of the LORD that he will be healed. Hezekiah is so pleased about this, that he involves his whole people – as is shown by the word “we” – in the joy of this. The place where that joy is expressed is at the house of the LORD. It is also not a short-lived expression, but an expression that will be there “all [the] days of our life”.

Jeremiah 7:34

Medicine and a Sign

Hezekiah has prayed for recovery and Isaiah has told Hezekiah the hearing of his prayer. Isaiah did not set up a prayer healing campaign to frame the already promised healing with display. He has used a means of healing that is known for its healing effect (Isaiah 38:21). Hezekiah had an evil boil, and it is believed that the cake of figs attracted the poison that was in the body. In any case, the healing was done by the power the LORD gave to the cake of figs.

The promise of recovery has not been unconditionally believed by Hezekiah, but has revealed some weakness of his faith. He may have received the promise that he would recover and the medicine may have been applied, but he also asked if a sign could be given (Isaiah 38:22). The reason he wanted to recover does speak of love for the LORD for he wanted to recover in order to go up to the house of the LORD.