Isaiah 39 8

Isaiah 39:8 kjv

Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.

Isaiah 39:8 nkjv

So Hezekiah said to Isaiah, "The word of the LORD which you have spoken is good!" For he said, "At least there will be peace and truth in my days."

Isaiah 39:8 niv

"The word of the LORD you have spoken is good," Hezekiah replied. For he thought, "There will be peace and security in my lifetime."

Isaiah 39:8 esv

Then Hezekiah said to Isaiah, "The word of the LORD that you have spoken is good." For he thought, "There will be peace and security in my days."

Isaiah 39:8 nlt

Then Hezekiah said to Isaiah, "This message you have given me from the LORD is good." For the king was thinking, "At least there will be peace and security during my lifetime."

Isaiah 39 verses

Isaiah 39 8 Meaning

This verse records King Hezekiah's response to the grim prophecy delivered by Isaiah, which foretold the complete plundering of his royal treasures and the future captivity of his descendants by Babylon. Hezekiah's statement, "Good is the word of the Lord which you have spoken," implies an outward acceptance of God's sovereign decree. However, his subsequent justification, "For there will be peace and security in my days," reveals a focus on his immediate personal comfort and the deferral of the catastrophic judgment until after his death, rather than expressing profound sorrow or intercessory concern for his nation's future.

Isaiah 39 8 Context

The immediate context of Isaiah 39 concerns King Hezekiah's recovery from a fatal illness, which was extended by fifteen years following his earnest prayer (Isa 38). Soon after, Merodach-Baladan, the king of Babylon, sends envoys to Hezekiah, ostensibly to congratulate him on his recovery. In a display of pride and perhaps seeking a strategic alliance against the dominant Assyrian empire, Hezekiah indiscreetly shows these foreign delegates all his royal treasures and armories. This act provokes God's displeasure.

Isaiah is then sent by the Lord to confront Hezekiah, delivering a severe prophecy: "Behold, the days are coming, when all that is in your house, and that which your fathers have stored up till this day, shall be carried to Babylon. Nothing shall be left, says the LORD. And some of your own sons, who will come from you, whom you will father, shall be taken away, and they shall be eunuchs in the palace of the king of Babylon" (Isa 39:6-7). This devastating prophecy reveals the full extent of future divine judgment. Hezekiah's response in verse 8 is his direct reaction to this stark warning, and it notably concludes this section of Isaiah, setting the stage for the more comforting and future-oriented prophecies that follow (chapters 40-66). Historically, Hezekiah's reign occurred during a tumultuous period, with Assyria as the major superpower, and Babylon emerging as a rival, hence the political implications of an alliance.

Isaiah 39 8 Word analysis

• Then (וַיֹּאמֶר - wa-yo'mer): This initial "and he said" (a waw consecutive perfect) indicates a direct and immediate reaction following Isaiah's pronouncement. It suggests that Hezekiah's response was quickly formed, directly consequent to hearing the prophecy.
• said Hezekiah (חִזְקִיָּהוּ - Ḥizqîyấhû): The name means "YHWH strengthens." It stands in ironic contrast to his perceived spiritual weakness in this moment of pride and self-interest. Hezekiah, known for his spiritual reforms, reveals a human failing.
• to Isaiah (יְשַׁעְיָהוּ - Yəshaʿyāhû): The name means "YHWH is salvation." The prophet is the mouthpiece for divine judgment, fulfilling his calling even when delivering unwelcome news to the king.
• Good (טוֹב - ṭôv): This significant word means "good, pleasant, agreeable, beneficial, righteous." Hezekiah deems the word "good," but not for its ultimate justice or profound implications for his nation. His assessment is deeply subjective and tied to personal benefit, as clarified by the subsequent phrase.
• is the word of the Lord (דְּבַר־יְהוָה - dəvar Yahweh): This phrase emphasizes the divine origin and authority of the prophecy. Hezekiah unequivocally recognizes the message as God's, not merely Isaiah's opinion or human prediction.
• which thou hast spoken: An acknowledgment of Isaiah's faithful transmission of God's message, affirming the prophet's role.
• He said moreover (וַיֹּאמֶר - wa-yo'mer): This repeated "he said" introduces Hezekiah's explanatory statement, providing the explicit reason for his assessment that the word was "good." It is a continuation, but with a justifying nuance.
• For (כִּי - kî): This conjunction serves to introduce the reason or explanation for the preceding statement, confirming that the following clause details why the word was "good."
• there shall be peace (שָׁלוֹם - shālôm): More than simply the absence of conflict, shalom denotes wholeness, welfare, health, prosperity, completeness, and tranquility. Here, it signifies the national and personal stability of his kingdom.
• and truth (וֶאֱמֶת - weʾĕmet): Often translated as "truth," but in this context, especially paired with shalom, it strongly conveys "reliability, stability, security, faithfulness, enduring reality." It describes a settled and secure state for the kingdom.
• in my days (בְיָמָי - bəyāmay): This possessive phrase is the crucial qualifier. It sharply limits the scope of Hezekiah's concern to his own lifetime, exposing the self-centered nature of his gratitude for the deferred judgment.

Words-group analysis:

• "Good is the word of the Lord which thou hast spoken.": Outwardly, this sounds like pious submission and humble acceptance of God's will. It acknowledges God's absolute sovereignty and the validity of Isaiah's prophetic office. However, without the following explanatory phrase, one might misinterpret his heart.
• "For there shall be peace and truth in my days.": This clause serves as Hezekiah's justification for finding the prophecy "good." It reveals a deep-seated self-concern and a startling indifference to the calamitous future facing his descendants and the nation of Judah, so long as he himself escapes the immediate repercussions during his reign. His primary concern is his own undisturbed comfort and national stability during his lifetime.

Isaiah 39 8 Bonus section

• Prophetic Foreboding and the End of an Era: This chapter, culminating in Hezekiah's short-sighted response, serves as a dark pivot point in the book of Isaiah. It acts as the theological "end" of "First Isaiah" (chapters 1-39), heavily focused on judgment for Judah's sins, setting the grim historical backdrop for the magnificent prophecies of comfort, restoration, and the Suffering Servant that dominate "Second Isaiah" (chapters 40-66). Hezekiah's response foreshadows the inevitable Babylonian exile addressed later.
• Divine Mercy and Human Imperfection: While Hezekiah's response is concerning, it should also be understood within the broader narrative of God's mercy. As seen in 2 Chronicles 32:26, Hezekiah had previously humbled himself, which led to the wrath of the Lord not coming "in the days of Hezekiah." Thus, the delay of judgment, though also a consequence of his actions, was also an act of divine patience and mercy towards a flawed but ultimately righteous king.
• A Call for Intergenerational Vision: Hezekiah's focus on "in my days" underscores a profound deficiency in leadership: the lack of a vision and responsibility that extends beyond one's own immediate tenure. Effective, godly leadership inherently considers the legacy and welfare of future generations, not merely the immediate present. His words contrast sharply with the communal and long-term concerns often expressed by prophets and covenant-faithful individuals in Scripture.

Isaiah 39 8 Commentary

Isaiah 39:8 presents a highly nuanced and oft-debated reaction from King Hezekiah to a devastating prophecy. While his initial declaration, "Good is the word of the Lord," might appear to be an act of commendable humility and submission to divine will, the subsequent explanation exposes a stark, self-centered aspect of his character. Hezekiah is relieved that the full force of God's judgment—the plundering of his royal house and the exile of his sons—will be deferred until after his death. This prioritizes his personal comfort and the immediate peace of his reign above the long-term suffering and destruction that awaits future generations of his people.

This passage acts as a poignant commentary on human frailty, even in seemingly righteous leaders. Hezekiah, who generally walked righteously and instituted significant reforms, succumbed to pride by ostentatiously displaying his treasures to the Babylonian envoys, provoking the prophecy. His response, while acknowledging divine authority, reveals a lack of the profound intergenerational concern expected of a covenant king. It suggests a comfort with "peace and security" (shalom and emet) that is geographically and temporally limited to his own life and realm. This highlights the boundary between superficial acceptance and deep, empathetic sorrow, challenging us to consider whether our obedience is born of genuine repentance and concern for others, or merely a self-interested relief from immediate consequences.