Section VII Historical Interlude:
Isaiah and Hezekiah

Isaiah 36:1—39:8

A. SENNACHERIB'S INVASION, 36:1—37:38

Chronologically, cc. 38—39 precede cc. 36—37. The biblical order is probably due to the fact that cc. 36—37, which describe the siege of Jerusalem by Sennacherib in 701 B.C., explain and appropriately conclude cc. 1—35. On the other hand cc. 38—39, which record Hezekiah's sickness and Merodach-baladan's embassy of congratulation upon his recovery, quite fittingly introduce cc. 40—66. The parallel passages are to be found in II Kings 18:13—20:18 and II Chronicles 32.¹

The most glorious work of Isaiah's prophetic ministry during the life of Hezekiah concerns these chief epochs. The most critical year in the prophet's life was 701 B.C. In this time of the nation's supreme peril Isaiah stepped forth in his greatness as a man of God. Knowing that the very national existence of Judah would shortly be at stake, he no longer sought to alarm and dishearten the people. His words became vibrant with encouragement and hope. The unchronological arrangement of these chapters argues for their Isaianic authorship. It is evident from the fact that they conclude with reference to the Babylonish captivity that Isaiah not only knew of that coming event, but so arranged these chapters as to conclude with an index finger pointing in that direction.²

According to the Assyrian accounts, Sennacherib came to the throne in 705 B.C. and the campaign against Palestine and Egypt occurred in the year 701 B.C. The fourteenth year of Hezekiah's reign has reference more particularly to the time of his sickness than it does to the siege by Sennacherib.³ At that time the great deliverance is spoken of as yet future (Isa. 38:6). Hezekiah did not yet have a son and heir,⁴ and his song of recovery says nothing about the miraculous departure of the Assyrian menace.

Chapters 36—37 are concerned with the contrast between Sennacherib, “the great king,” and “the Holy One of Israel,” the Eternal King. In c. 36, Sennacherib invades Judah, and his Rabshakeh tries to persuade Jerusalem to capitulate. In c. 37, Isaiah counsels confidence in the face of the Rabshakeh's ultimatum and the angel of God brings a miraculous deliverance.

1. The Encounter: The Rabshakeh's Ultimatum (36:1-20)

a. The contingent from Lachish (36:1-3). Sennacherib had three reasons for his attack on Judah. (a) Its king had refused to pay the tribute which had been customary since the days of Ahaz; (b) he had opened negotiations with Babylon and Egypt for the sake of an alliance against Assyria; and (c) he had helped the Philistines of Ekron to rise against their king (who supported Assyria) and had kept that king in prison at Jerusalem.

The term Rabshakeh (2) means simply “chief of the officers.” Since Sennacherib was busy with the siege of Lachish, the largest walled city of the Shephelah, the logical person to send against Jerusalem was the officer next in command, “the staff-commander” (Moffatt). Accompanied by his great army he took his stand by the conduit of the upper pool in the highway of the fuller's field. This would be to the west of Jerusalem and west of what was later known as the Jaffa gate (see Diagram D). “Then went out to him Eliakim, son of Hilkiah, the house-steward, and Shebna, the secretary, and Joah, son of Asaph, the analist” (3).⁵

b. The summons to surrender (36:4-10). The Rabshakeh gave, in the name of his king, a message to be relayed to Hezekiah (4). Its cleverly worded contents were calculated to undermine Jerusalem's confidence in her allies (4-5), her God (7), her own military strength (8-9), and her destiny (10). Verse 7 shows that the Assyrian officer wrongly interpreted Hezekiah's reformation (II Chron. 30:14) as directed against Jehovah, rather than purging His worship of idolatrous associations. To give pledges (8) would be to “make a bargain” (Berk.).

c. The language of commerce and diplomacy preferred (36: 11-12). The king's committee felt the sting of the Assyrian's sarcasm and urged him to use a language not familiar to the common people. Aramaic was the language for international discourse; let him use it, for they understood it. But such was not the purpose of this clever demagogue. If he could, he would undermine the loyalty and patriotism of the people, inciting them to revolt against Hezekiah. To the commoner who must suffer the siege he would address his remarks in plain Hebrew in such clear and vulgar terms that none could miss his meaning.

d. The plea for mutiny (36:13-20). The Rabshakeh (13) offered the populace plenty of food and drink until such time as they should be deported to a land as good as their own (17), if they would but surrender (13-17). He urged them not to suppose their God more mighty than the many national gods who had fallen before the conquering march of the Assyrians (18-20).

2. Isaiah Counsels Courage (36:21—37:7)

What could the committee answer such a propagandist? Silence had been commanded and their one vocal response had only made matters worse. Their grief was manifested by their rent clothing (36:22) as they reported to the king. On hearing the report, Hezekiah humbled himself in garments of mourning as he sought the place of prayer (37:1).

“In that supreme hour of calamity the prophet, who had been despised and derided, was their one resource.”⁶ Hezekiah's plea to Isaiah (2) seems to mean, Now, if ever, faith needs not only power to conceive (3) but to realize its full strength to meet a crisis. The plea came as a confession of the failure of human resources and diplomacy. The one hope was that God would take note of the insults to His name. Since the prophet stood nearest to God, his intercession was the only assurance for the remnant that is left (4).

Isaiah (6) counseled courage and prophesied Sennacherib's retreat. Let not Hezekiah be afraid of words spoken by the Assyrian “houseboys,”⁷ for a sudden impulse will seize Sennacherib and a mere rumour (7) will send him home, there to die by the sword in his own land.

3. Faith's Trial and Vindication (37:8-38)

a. A strategist in straits (37:8-9). The Rabshakeh returned (8) to report to his master, whom he found, not at Lachish, but Libnah (see map 1). There news of the movement of the king of Ethiopia (9) against him made it impractical to undertake an immediate siege of Jerusalem. Moreover, in the event of a prolonged siege he might find himself in a pincers movement between the Ethiopians and the Jews. In this dilemma he sought to check any triumph by Hezekiah with another visit from his messengers and another ultimatum.

b. The trial of faith (37:10-13). Verses 10-13 are virtually a repetition of 36:18-20, except that now the message was directed to Hezekiah. The Assyrian king warned Hezekiah not to be deceived by any promises that Jerusalem would not fall. A look at the record would show that it had not been so for other nations attacked by the Assyrian rulers. Sennacherib's jibe seemed thus to fling down the challenge that Nisroch (his god) was greater than the Holy One of Israel, the God of the Hebrews. Hamath, Arphad, and Sepharvaim (13) were located north of Damascus and west of the Euphrates River (see map 2). Others of these cities named remain yet unidentified as to location, but they were probably somewhere between the Tigris and Euphrates.

c. The refuge of faith (37:14). Having read the letter, Hezekiah … spread it before the Lord, in mute appeal to the Supreme Arbiter.

d. The pleading of faith (37:15-20). Hezekiah prayed (15). What else can a king do when human resources are inadequate? Sennacherib's challenge called for a showdown, but it was between the real and the sham. There is but one eternal Creator—Thou art the God … thou alone (16). Here the absolute monotheism of Israel's faith stands in sharp contrast to the polytheism of the Assyrians. Hezekiah was certain that Sennacherib could not reproach the living God with impunity. Other nations and their gods may have perished, since those gods were only the work of men's hands (19). Now all nations needed to see who really is God alone. He cannot be consumed by any man-kindled fires, for of Him there is no graven image, and He is Eternal Spirit. On God of Israel, that dwellest between the cherubims (16), cf. Exod. 25:21-22.

e. The answer to faith (37:21-35). God's reply is always given through His chosen messenger. Because you prayed to me (21), is the explanation for many a divine intervention. The “Song of Faith” (22-29) reflects Jerusalem mocking her proud assailant. This taunt-song of the trusting daughter of Zion (22) would remind Sennacherib that it was no mere human person against whom he had dared to raise his voice (23). His boasted prowess over great forest and water supplies did not make him master of nature. He could have done none of this without the Lord's permission and there is a limit to his liberties. His Master will now put a leading hook (29) through the ring in his nose and, as with a bull that has reached the end of his tether, will pull him back home. Or like a snorting stallion, God's bridle … will turn him round to retrace his steps.

A sign of sure survival is now given by the prophet (30-32). In twelve months' time the land will be clear of its invaders and agriculture will resume its natural course. The Jews were then reaping only a volunteer harvest, and this would continue another year. By then sowing would be unmolested by foreign armies. Out from Jerusalem and mount Zion (32) the escapees shall come as a nucleus for the nation's new beginning, “thanks to the jealous care of the Eternal” (Moffatt). The promise of protection (33-35) is based upon God's concern for His own honor and His regard for His covenant with David (35). Therefore, not an arrow (33) will fall inside Jerusalem's wall; the arrogant Assyrian shall not place foot inside her nor cast up any earthworks against her. The Lord will send him back by the way that he came (34).

f. The deliverance by faith (37:36-38). At last, in a single night, the deliverance came miraculously. When God's angel smites (36a; cf. Acts 12:7, 23), it means both death and deliverance. The Hebrew phrase here usually indicates the Second Person of the Trinity,⁸ hence the preincarnate Christ. Death and departure followed (36b-37). The histories of both Egypt and Judah contain independent reminiscences of such a sudden and miraculous disaster to the Assyrian army. Herodotus tells of a plague of mice that gnawed the saddle-straps and shield-straps of the Assyrians until they were useless in battle. Rodents are also carriers of plague. But do we need an intermediate, naturalistic explanation of the divine disposals? Yet 185,000 soldiers felled by malaria, dysentery, or bubonic plague are done fighting, to be sure.

False gods cannot deliver from sons one cannot trust (38), much less give victory over a people whom the Lord defends. This verse may have been added by one of Isaiah's disciples, since historical sources indicate that Sennacherib lived sixteen years after this campaign. But Isaiah had prophesied Sennacherib's death by the sword in his own land and here was that prophecy's fulfillment. How slow God's people are to learn how to fight with supernatural weapons!

B. HEZEKIAH'S SICKNESS, 38:1—39:8

As noted above, these chapters are placed here because they serve to introduce cc. 40—66. Parallel passages are II Kings 20: 1-21 and II Chron. 32:24-33. It can no longer be a matter of doubt that the time of Hezekiah's sickness preceded the overthrow of Sennacherib. Likewise the congratulatory delegation from Babylon was in Jerusalem not more than two years subsequent to that sickness.

1. Hezekiah's Rendezvous with Death (38:1-22)

a. Sickness unto death (38:1). In those days (cf. 36:1 with the Assyrian siege impending) was Hezekiah sick unto death. The king was about thirty-eight years of age when Isaiah was sent to him saying: Set thine house in order: for thou shalt die, and not live. We may very well have here one of those conditional types of prophecy given in order that it might not need to be fulfilled, as in the case of Jonah's proclamation to Nineveh (Jonah 3:4). Isaiah may have been consulted as both prophet and physician in this case (cf. 21). His prognosis seemed to regard the case as fatal. Preparation for death would thus be the course of wisdom. Hezekiah at that time had no son; hence the dynasty of David, in which centered so many Messianic hopes, was threatened.

b. When integrity is an asset (38:2-6). Godliness is no liability as one faces the end of his earthly sojourn. Yet one who knows of death's approach must surely use his remaining time in preparation of both his outward affairs and his soul. Hezekiah's prayer (2-3) has in it a tone of assurance. With face turned to the wall (2) he reminded God that his heart had been without equivocation⁹ in his pursuit of that which was good. There is no suggestion in the passage that Hezekiah's illness was a punishment for wrongdoing. The favorable response to his prayer implies that his claim to have served the Lord well was accepted. There is nothing wrong with testifying to perfection provided God's grace is given all the credit for it. Adam Clarke thought Hezekiah lacked humility, to boast of things which only the grace of God makes possible. If Hezekiah was boasting, Clarke would be correct, for goodness comes only by the grace of God. But the king, like Job, must hold to his integrity even in the face of death. Hezekiah wept (3) aloud, and God had respect unto his tears.

God's response came through His prophet Isaiah (4). Go … say to Hezekiah, I have heard thy prayer, I have seen thy tears … I will add … fifteen years (5). And I will deliver thee and this city (6). Also God intimated that He would bless Hezekiah as He had blessed David. The promise of fifteen more years meant that Hezekiah's reign would thus be doubled.

c. The sign of the sundial (38:7-8). Asking and giving signs is not unusual in the Old Testament, and especially in the life of Isaiah. Though Jesus would give no sign on demand (Matt. 12: 39; 16:1-4; Luke 11:16; etc.), we do find Isaiah offering a sign (7) for the confirmation of weak faith at different times. An instrument for measuring time was chosen since the promise was for an extension of time (cf. v. 22). Ingenious sun-clocks may be seen yet today in the Far East at places like New Delhi and Jaipur. Ahaz had been fond of importing new devices.

The prophet offered Hezekiah the choice of letting the shadow rise or fall ten degrees (8; see II Kings 20:9-11). The natural phenomenon would be for it to fall as the day wore on. Hence the supernatural sign Would involve a reversal of this process. Thus came the assurance from God that He who could reverse the sundial could as easily replenish the sands of life which had almost run out for Hezekiah. Likewise the retreating shadow with its miraculous lengthening of the day was a pledge of the postponement of that “night” in which “no man can work,” which had almost overtaken the king.

d. The song of the survivor (38:9-20). This psalm does not appear in the parallel passage in II Kings, (a) “Departure at noontime” (9-13) is a good caption of Hezekiah's thought. As he was not yet forty years old, death would have come in his prime, depriving him of the residue of his years (10). Death also cuts off communication and worship in this world (11). Life for him would thus be rolled up like a shepherd boy's tent or a weaver's finished web (12). Hezekiah's weeping continued unto daybreak with pain that was like a lion crushing the bones of its victim (13).

(b) “The song of the mourning dove” (14-15) ascends from the king's sleepless soul. “I am in anguish; be Thou my surety” (14, Berk.). In spite of his suffering and bitterness of … soul (15), Hezekiah believed that if God became surety for him, then death, which is like a dunning creditor, must depart from him.

(c) “God's praise among the living” (16-20) arises from those who have learned that “sweet are the uses of adversity.” It is a most loving deliverance which casts all one's sins behind God's back (17). And only the living can pass on from generation to generation the account of the eternal goodness. God's readiness to save is a cause for rejoicing and worship. By these things men live (16) suggests that Hezekiah had come “to see that the Lord's discipline was a pledge of forgiveness [cf. Heb. 12:11]” (Berk., fn.).

e. Providential remedies for recovery are not to be rejected (38:21-22). Isaiah's medical prescription was for a lump of figs, i.e., a poultice, on the carbuncle. The prayer of faith for the healing of the sick is not one that rejects the God-given means for recovery made known to medical science. The motto over the door to the French College of Surgeons reads: “I bound up his wounds, God healed him.”

2. The Babylonian Subversion (39:1-8)

Hezekiah has been called “the man that lived too long.”¹⁰ Though he had snatched from death added years for his life, he did not keep them untarnished. Character gained from the agony of some great trial must not be weakened by the subsequent self-indulgence or vanity. We must ever beware of “the moment after!”

a. The flattering delegation (39:1-4). This embassy from Merodach-baladan (1), a prince of Babylon, had two apparent objectives: (a) the congratulations and the gift celebrating Hezekiah's recovery; and (b) the inquiry about the phenomenon of the sundial (cf. “the wonder … done in the land,” II Chron. 32:31). But the delegation probably had more serious business than either congratulations or scientific inquiry. If perchance Judah could be induced to join Babylon in an alliance against Assyria, it would be a political maneuver worthwhile.

Hezekiah was glad of them (2), thinking that he had found an ally that might render important aid. Thus he shewed them the house of his precious things. The display was something more than ostentation. It was probably a revealing of the resources of his kingdom, intended to impress the Babylonian ambassadors with a sense of Judah's importance as an ally. However, instead they must have formed the idea that Jerusalem would be a grand city to plunder. Then came Isaiah (3), and his appearance on the scene betrayed his suspicions that the king might be toying with a foreign alliance. Against such the prophet fought incessantly.

b. The Babylonian captivity predicted (39:5-8). Then said Isaiah (5), Behold, the days come, that all … shall be carried to Babylon (6). Hezekiah's strange words in v. 8 are in keeping with the idea that the postponement of a calamity involves also its mitigation. One can almost hear him saying: “So what, as long as I escape?” But such an interpretation seems foreign to Hezekiah's spirit. Some commentators do not see here an indifference toward posterity. Perhaps his comment that the word of the Lord is good (8) was focused upon the promise of sons to sit upon his throne after him in spite of the prospect of Jerusalem being carried into captivity. But his folly had mortgaged their future. And such folly is being repeated in our times. “After me, the deluge.” “Let the future generations pay for it; I'll not be here.”

As noted above, this concluding prophecy in the earlier portion of Isaiah's message turns attention to the coming historical situation of Babylonian oppression for which the messages of comfort in cc. 40—66 were intended.