For hell shall not confess thee [1] When he says that he would not have celebrated the praises of God, if his life had been taken away, he promises that he will be thankful and will keep it in remembrance, and at the same time declares that the highest and most desirable advantage that life can yield to him is, that he will praise God. But although it is a sign of true piety to desire life for no other reason than to spend it in the unceasing praises of God, yet Hezekiah appears to employ language which is too exclusive; for the death of believers declares the glory of God not less than their life, and, being after death perfectly united to God, they do not cease to proclaim his praises along with the angels. Again, another question arises, "Why was Hezekiah so eager to avoid death and so earnestly desirous of an earthly life?" And though even this second question were answered, still the reader will likewise call to remembrance, that this terror was not produced by death alone, for the same Hezekiah, when his life was ended, did not resist, but willingly yielded to God; but that the pious king, when he had been struck by God's wrath, grieved only on this account, that by his sins he had excluded himself from life, as if he would never afterwards enjoy any favor or blessing. On this also depends the answer to the first question; for we need not wonder if the pious king, not only supposing that he must depart out of life, but thinking that death is the punishment of sins and the vengeance of God, groan and weep that he is condemned as unworthy of devoting himself to the advancement of the glory of God. All who have been struck by this thunderbolt are unable, either living or dead, to celebrate the praises of God, but, being overwhelmed with despair, must be dumb. In the same sense also David says, "In death there is no remembrance of thee; in the grave who shall praise thee?" (Psalm 6:5.) And the whole Church says, "The dead shall not praise thee, nor those that go down into silence." (Psalm 115:17.) The reason is, that they who are ruined and lost will have no ground of thanksgiving. Yet it ought likewise to be observed that the saints, when they spoke in this manner, did not consider what kind of condition awaited them after death, but, under the influence of the pain which they now felt, looked only at the end for which they were created and preserved in the world. The chief object of life, as we said a little before, is that men should be employed in the service of God; and with the same design God protects his Church in the world, because it is his will that his name shall be celebrated. Now, he who sees himself cast down, because he does not deserve to be reckoned, or to hold a place, among the worshippers of God, does not calmly and attentively, consider what he shall do after death, but, under the darkening influence of grief, as if after death all the exercise of piety would cease, takes from the dead the power of praising God, because the glory of God appears to be buried along with the witnesses of it.

Footnotes

1 - "For the grave cannot praise thee." -- Eng. Ver. "For the grave shall not confess thee." -- Alexander.

For the grave cannot praise thee - The Hebrew word here is sheol. It is put by metonymy here for those who are in the grave, that is, for the dead. The word 'praise' here refers evidently to the public and solemn celebration of the goodness of God. It is clear, I think, that Hezekiah had a belief in a future state, or that he expected to dwell with 'the inhabitants of the land of silence' Isaiah 38:11 when he died. But he did not regard that state as one adapted to the celebration of the public praises of God. It was a land of darkness; an abode of silence and stillness; a place where there was no temple, and no public praise such as he had been accustomed to. A similar sentiment is expressed by David in Psalm 6:5 :
For in death there is no remembrance of thee;
In the grave who shall give thee thanks?
In regard to the Jewish conceptions of the state of the dead, see the notes at Isaiah 14:15, Isaiah 14:19.
(See the Supplementary note at Isaiah 14:9; also the Prefatory Remarks by the Editor on the Author's exposition of Job. The ideas entertained by the Author on the state of knowledge among the ancient saints regarding a future world, cannot but be regarded as especially unfortunate. After the fashion of some German critics, the Old Testament worthies are reduced to the same level with the heroes of Homer and Virgil, as far as this matter is concerned at least.)
Cannot hope for thy truth - They are shut out from all the means by which thy truth is brought to the mind, and the offers of salvation are presented. Their probation is at an end; their privileges are closed; their destiny is sealed up. The idea is, it is a privilege to live, because this is a world where the offers of salvation are made, and where those who are conscious of guilt may hope in the mercy of God.

For (u) the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit cannot hope for thy truth.
(u) For as much as God has placed man in this world to glorify him, the godly take it as a sign of his wrath, when their days were shortened, either because they seemed unworthy for their sins to live longer in his service, or for their zeal to God's glory, seeing that there are so few in earth who regard it as in (Psalm 6:5, Psalm 115:17).

For the grave cannot praise thee, death can not celebrate thee,.... That is, they that are in the grave, and under the power of death, they cannot celebrate the praises of God with their bodily organs; their souls may praise him in heaven, but they in their bodies cannot till the resurrection morn, or as long as they are under the dominion of the grave; so the Targum,
"they that are in the grave cannot confess before thee, and the dead cannot praise thee;''
in like manner the Septuagint and Arabic versions: this shows the design of God in restoring him from his sickness, and the view he himself had in desiring life, which was to praise the Lord; and which end could not have been answered had he died, and been laid in the grave:
they that go down to the pit cannot hope for thy truth: for the performance of promises, in which the truth and faithfulness of God appear; or for the Messiah, the truth of all the types of the former dispensation; those that go down to the pit of the grave, or are carried and laid there, can have no exercise of faith and hope concerning these things.

death--that is, the dead; Hades and its inhabitants (Job 28:22; see on Isaiah 38:11). Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what skepticism has drawn from it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men, for it is, as regards this world, an unseen land of stillness; "the living" alone can praise God on earth, in reference to which only he is speaking; Isaiah 57:1-2 shows that at this time the true view of the blessedness of the righteous dead was held, though not with the full clearness of the Gospel, which "has brought life and immortality to light" (2-Timothy 1:10).
hope for thy truth-- (Psalm 104:27). Their probation is at an end. They can no longer exercise faith and hope in regard to Thy faithfulness to Thy promises, which are limited to the present state. For "hope" ceases (even in the case of the godly) when sight begins (Romans 8:24-25); the ungodly have "no hope" (1-Thessalonians 4:13). Hope in God's truth is one of the grounds of praise to God (Psalm 71:14; Psalm 119:49). Others translate, "cannot celebrate."

In strophe 4 he rejoices in the preservation of his life as the highest good, and promises to praise God for it as long as he lives.
"For Hades does not praise Thee; death does not sing praises to Thee:
They that sink into the grave do not hope for Thy truth.
The living, the living, he praises Thee, as I do today;
The father to the children makes known Thy truth.
Jehovah is ready to give me salvation;
Therefore will we play my stringed instruments all the days of my life
In the house of Jehovah."
We have here that comfortless idea of the future state, which is so common in the Psalm (vid., Psalm 6:6; Psalm 30:10; Psalm 88:12-13, cf., Psalm 115:17), and also in the book of Ecclesiastes (Ecclesiastes 9:4-5, Ecclesiastes 9:10). The foundation of this idea, notwithstanding the mythological dress, is an actual truth (vid., Psychol. p. 409), which the personal faith of the hero of Job endeavours to surmount (Comment. pp. 150-153, and elsewhere), but the decisive removal of which was only to be effected by the progressive history of salvation. The v. is introduced with "for" (kı̄), inasmuch as the gracious act of God is accounted for on the ground that He wished to be still further glorified by His servant whom He delivered. לא, in Isaiah 38:18, is written only once instead of twice, as in Isaiah 23:4. They "sink into the grave," i.e., are not thought of as dying, but as already dead. "Truth" ('ĕmeth) is the sincerity of God, with which He keeps His promises. Isaiah 38:19 reminds us that Manasseh, who was twelve years old when he succeeded his father, was not yet born (cf., Isaiah 39:7). The להושׁיעני יהוה, μέλλει σώζειν με, is the same as in Isaiah 37:26. The change in the number in Isaiah 38:20 may be explained from the fact that the writer thought of himself as the choral leader of his family; ay is a suffix, not a substantive termination (Ewald, 164, p. 427). The impression follows us to the end, that we have cultivated rather than original poetry here. Hezekiah's love to the older sacred literature is well known. He restored the liturgical psalmody (2-Chronicles 29:30). He caused a further collection of proverbs to be made, as a supplement to the older book of Proverbs (Proverbs 25:1). The "men of Hezekiah" resembled the Pisistratian Society, of which Onomacritos was the head.

Praise - The dead are not capable of glorifying thy name among men upon earth. They cannot expect nor receive the accomplishment of thy promised goodness in the land of the living.