Ver. 1. In those days.] In the fourteenth year of Hezekiah’s reign, as appeareth by comparing 2 Kings 20:6, and 2 Kings 18:13; then, when Hannibal ad portas, the Assyrian was in the land. Crosses commonly come thick and many together, (James 1:2) and all for the best. (Romans 8:28) Was Hezekiah sick unto death.] Sick of the plague, as it is thought, and may be probably gathered from 2 Kings 20:7, and had the tokens likely; so that in human apprehension he was a dead man, neither could he recover but by a miracle. A good man may have the plague, and die of it too—as did Oecolampadius, Franeiscus Junius, Chimedontius, Mr Stafford, Mr Greenham, Mr John Blackwell (my most loving friend), and Mr Jeremy Burroughs, if I mistake not—notwithstanding that patent for preservation, Psalms 91:1. All such promises being conditional, as was also this following sentence; and so Hezekiah understood it; else he would not have prayed, as he did, that it might not be accomplished. For thou shalt die, and not live.] That is, In the order of second causes to their effects, thy disease is deadly, for it hath seized upon the vitals: dispositio corporis tui ad mortem ordinatur. When the prophets foretold things ut futura in seipsis, then they always happened: but when they foretold them only as in their causes, they might happen or not, as 1 Kings 21:20 Jon 3:4, and here. That is an uncharitable gloss that some Rabbis set upon these words, Thou shalt die here, and not live in the world to come. But they have an edge against him, yet without all cause, as intent only to his own preservation for his time in peace, (2 Kings 20:19) and therefore say they, the prophet Isaiah out of a dislike of that his answer, turneth to the people, (Isaiah 40:1,39:8) saying, “Comfort ye, comfort ye my people,” &c.
Ver. 2. Then he turned his face to the wall.] Not so much out of fear of death, -though nature at death will have a bout with the best; and to die actively is not every man’s happiness; quis enim vult mori? prorsus nemo, saith one; death in itself is nature’s slaughter-man, hell’s harbinger, &c., - nor at all because he was uncertain whither he should go when he died, as Jerome would have it: but Isaiah’s message of death was so harsh and heavy to him, because he had then died without issue, as appeareth in that Manasseh was but twelve years old at his father’s death. φοβερωτατον ο θανατος, περας γαρ. — Arist., Ethic., lib. iii. cap. 6.
Ver. 3. I beseech thee, O Lord, remember now.] Obsecro Domine, memento quaeso. Words full of incitation. The first word Ana—affectum significat et impetum -is very affectionate and forcible. How I have walked before thee.] Indesinenter ambulavi, I have constantly walked before thee, and not by fits, or for a few turns. One interpreter noteth that the word here used signifieth, I have made myself to walk; implying his own dulness, sluggishness, averseness to that duty. In truth, and with a perfect heart,] i.e., In sincerity and integrity. Uprightness hath boldness; Subeo bona (per gratiam Dei) conscientia tribunal Christi, said dying Oeeolampadius, I go before Christ’s tribunal with a good conscience. This is my comfort, said Mr Deering, that I have faithfully served my Lord God, and with an upright conscience. I am neither ashamed to live, nor afraid to die, said another saint. Let him fear death who is passing from this death to the second death. And have done that which is good.] For matter, manner, and motive. I have known, said a worthy doctor, now with God, some godly men, whose comfort upon their deathbeds hath been, not from the inward acts of their mind—which apart considered, might be subject to misapprehensions, —- but from the course of obedience in their lives issuing therehence. And Hezekiah wept sore.] Heb., With a great weeping. See on 2 Kings 20:2. Now if the message of death made this good man weep sore, and the approach of it was mar mar, bitter bitterness, (Isaiah 38:17) what marvel if such a one as Saul swoon quite away at it, and fall to the earth in his full length, as in 1 Samuel 28:20? Death is dreadful in his best looks, as is the lion, though his teeth and claws be beaten out; or as the hawk to the partridge; or as a serpent’s skin, though but stuffed with straw. To the wicked, death is a trap door to hell: they may say of it, as once Elisha did, (2 Kings 6:32) Behold, the murderer is at hand; and is not the sound of his master’s feet—the devil—behind him? hence their loath to depart, &c. But why should a saint be fond of life, or afraid of death, since to him it is but as his father’s horse, to carry him to his father’s house, or as Joseph’s chariot rattling with its wheels, to carry old Jacob to his son Joseph, so him to Christ? Mori timeat qui ad secundam mortem de hac morte transibit. -Cyprian. Church’s Carriage, by Dr Preston.
Ver. 4. Before Isaiah was gone out into the middle court.] So the Chetib. Or, Into the middle of the city; so the Cheri, or margin, hath it. It is probable that the king’s court was like a city. The Turk’s seraglio or palace is in circuit more than two miles. Before Isaiah was gone out into the court within the porch, (1 Kings 7:8) he was sent again with this countermand. Oh, the power of prayer! “ Flectitur iratus voce rogante Deus. ”