Isaiah 38:3

Isa 38:3 And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done [that which is] good in thy sight. And Hezekiah wept sore.

Ver. 3. See 2Ki 20:3 {See Trapp on "2Ki 20:3"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

38:3 I have always been faithful to you: Hezekiah’s heart was right with the Lord for most of his reign (2 Kgs 18:1-5), although his dependence on Egypt was a time of weakness when he did not act faithfully (Isa 31:1-9).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., Exo 20:12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.

walked--Life is a journey; the pious "walk with God" (Gen 5:24; Kg1 9:4).

perfect--sincere; not absolutely perfect, but aiming towards it (Mat 5:45); single-minded in walking as in the presence of God (Gen 17:1). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ (Mat. 5:20-48; Co2 3:6, Co2 3:14, Co2 3:17).

wept sore--JOSEPHUS says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom (Kg2 23:26-27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(3) Remember now, O Lord.—Devout as the prayer is, there is a tone of self-satisfaction in it which contrasts with David’s prayer (Psa_51:1-3). He rests on what he has done in the way of religious reformation, and practically asks what he has done that he should be cut off by an untimely death. The tears may probably have been less egotistic than the words, and, therefore, were more prevailing.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. with a perfect heart] Lit. “with a whole heart,” one absolutely devoted to Jehovah. Cf. 1Ki_8:61; 1Ki_11:4; 1Ki_15:3; 1Ki_15:14, where the expression occurs with the addition of the words “with Jehovah.” The motive of this prayer is clearly expressed in the Song of Thanksgiving which follows (see Isa_38:11; Isa_38:18-19).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then came the word of the Lord to Isaiah,.... Before he had got out into the middle court, Kg2 20:4,

saying, as follows:

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And said, Remember now, O Lord, I beseech thee - The object which Hezekiah desired was evidently that his life might be spared, and that he might not be suddenly cut off. He therefore makes mention of the former course of his life, not with ostentation, or as a ground of his acceptance or justification, but as a reason why his limb should not be cut off. He had not lived as many of the kings of Israel had done. He had not been a patron of idolatry. He had promoted an extensive and thorough reformation among the people. He had exerted his influence as a king in the service of Yahweh, and it was his purpose still to do it; and he, therefore, prayed that his life might be spared in order that he might carry forward and perfect his plans for the reformation of the people, and for the establishment of the worship of Yahweh.

How I have walked - How I have lived. Life, in the Scriptures, is often represented as a journey, and a life of piety is represented as walking with God (see Gen 5:24; Gen 6:9; 1Ki 9:4; 1Ki 11:33).

In truth - In the defense and maintenance of the truth, or in sincerity.

And with a perfect heart - With a heart sound, sincere, entire in thy service. This had been his leading aim; his main, grand purpose. He had not pursued his own ends, but his whole official royal influence bad been on the side of religion. This refers to his public character rather than to his private feelings. For though, as a man, he might be deeply conscious of imperfection; yet as a king, his influence had been wholly on the side of religion, and he had not declined from the ways of God.

And have done that which is good - This accords entirely with the account which is given of him in 2Ki 18:3-5.

And Hezekiah wept sore - Margin, as Hebrew, ‘With great weeping.’ Josephus (Ant. x. 2. 1) says, that the reason why Hezekiah was so much affected was that he was then childless, and saw that he was about to leave the government without a successor. Others suppose that it was because his death would be construed by his enemies as a judgment of God for his stripping the temple of its ornaments 2Ki 18:16. It is possible that several things may have been combined in producing the depth of his grief. In his song, or in the record which he made to express his praise to God for his recovery, the main reason of his grief which he suggested was, the fact that he was in danger of being cut off in the midst of his days; that the blessings of a long life were likely to be denied him (see Isa 38:10-12). We have here an instance in which even a good man may be surprised, alarmed, distressed, at the sudden announcement that he must die. The fear of death is natural; and even those who are truly pious are sometimes alarmed when it comes.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

3. Walked before thee in truth — Hezekiah was conscious of entire rectitude. He had broken with idolatry against great odds. His plans were large for the future. To leave them unfinished was a deep grief. Manasseh was yet unborn, (Isa_38:6, and 2Ki_21:1,) and, so far as appears, the king had no lineal heirs.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Remember now, O Lord. Hezekiah was in the full vigour of life thirty-nine years old only. He had probably as yet no son, since Manasseh, who succeeded him, was but twelve (2Ki_21:1, 2Ch_33:1) when Hezekiah died at the age of fifty-four. It was a grievous thing to a Jew to leave no male offspring: it was viewed as a mark of the Divine displeasure to be cut off in the midst of one"s days. (Job_15:32 Job_22:15, 16 Psa_55:23 Pro_10:27 Ecc_7:17) Hezekiah asked himself Had he deserved such a sentence? He thought that he had not. He knew that, with whatever shortcomings, he had endeavoured to serve God, had trusted in him, (2Ki_18:5) cleaved to him, (2Ki_18:6) "departed not from following him, but kept his commandments" (2Ki_18:6) He therefore ventured upon an expostulation and an earnest prayer; and God was pleased to hear the prayer and to grant it. I have walked before thee in truth and with a perfect heart. Compare the unbiased testimony of the authors of Kings and Chronicles. (2Ki_18:3-6 2Ch_29:2 2Ch_31:20, 2Ch_31:21) Under the old dispensation, there was nothing to prevent men from pleading their righteousness before God. (comp. Job_31:4-40 Psa 7:3-2 Psa_18:20-24 Psa_26:1-8, etc.) Hezekiah, however, does not really regard himself as sinless (comp. ver. 17). And Hezekiah wept sore. In the East feelings are but little restrained. Joy shows itself in laughter and shouting, grief in tears and shrill cries. Xerxes wept when he thought of the shortness of human life (Herod., 7:46); the Persians rent the air with load cries at the funeral of Masistius (ibid., 9:24); on the news of the defeat at Salamis all Susa "cried aloud, and wept and wailed without stint" (ibid., 8:99). So David wept for Jonathan (2Sa_1:12) and again for Absalom; (2Sa_19:1) Joash wept when he heard the words of the Law; (2Ki_22:19) Nehemiah wept at the desolation of Jerusalem; (Neh_1:4) the ambassadors of Hezekiah, when disappointed of the object of their embassy, "wept bitterly". (Isa_33:7) No king in the East puts himself under any restraint, if he has an inclination for either tears or laughter.

Man"s fair estimate of his own life.

Hezekiah ventures to say before God, "Ah, Jehovah, remember, I pray, how I have walked before thee in faithfulness and with a whole heart, and have done that which is good in thine eyes." Can a good man rightly appeal to his conscious integrity? David did. Hezekiah may. It is not pious work to get up a case against ourselves. Confessions are too often utterly insincere things. It is right to keenly criticize self, and to recognize, and humble ourselves before God on account of, our sins and frailties; but it magnifies the grace of God to recognize the good in our lives, the established will, the earnest purpose, the persistent endeavour. We must be true to see the good, as well as the evil, and seek to appraise our life as God appraises it. David may speak of his "integrity." Hezekiah may speak of his "perfect walk," his firm resolve to obey and please God. But can such terms as "righteousness" be properly applied to any man? It has been pressed upon us from our childhood, as if it were a self-evident truth, and needed no argument or proof, and contained the whole of the truth, that man has no righteousness of his own. The best things in man are bad. "All our righteousnesses are as filthy rags, and we are all as an unclean thing.

Yet there must be some sense in which man has a personal righteousness. We have known men and women of integrity, right-hearted, sincere, and righteous. David may say, before the heart-searching God, "Judge me according to my righteousness that is in me;" and our Lord distinctly assumed that there is a sense in which man can have a righteousness, when he said, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees." Such a term will not stiffen into one rigid meaning. Sometimes it means right-heartedness, sincerity, and describes the man who is at heart centred on God and virtue. A man may be right at heart, though there may be twists and stains in the conduct. We have a way of speaking of men as being "good at bottom." If we say that as any excuse for men"s sins, we are miserably and shamefully wrong. If we say it in recognition of human frailty, and with discernment of life as the conflict of the human will over the weakness of our bodies, and the disabilities of our circumstances, then it is a true and worthy speech. Many men around us, and even we ourselves, are like David, "good at bottom." The desire of our soul is to the Divine Name. We are pilgrims, indeed, though men may find us wandered away into By-path Meadows, sleeping in arbours, and losing our rolls. Illustrate by the difference between King Saul and King David. Saul failed utterly, because his were sins of will. David failed only temporarily, because his were sins of frailty. David failed in the body-sphere, but Saul in the soul-sphere. Learn to judge your life fairly, and be willing to see, to rejoice in, and to thank God for, what has been and is good. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

“And he said, Ah Jehovah, remember, I beseech Thee, how I have walked before Thee in truth and with a whole heart, and that which is good in Thine eyes I have done.” The figure of walking before God includes the ideas of communion with Him and subjection to Him, and is therefore more comprehensive than the kindred phrase of walking with Him. By truth we are here to understand sincerity and constancy. This verse is not an angry expostulation, nor an ostentatious self-praise, but an appeal to the only satisfactory evidence of his sincerity.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

Please, O Lord (אָנָּה) Where is Your mercy?

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.