John Calvin Commentary Isaiah 37:4

"It may be Jehovah thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to defy the living God, and will rebuke the words which Jehovah thy God hath heard: wherefore lift up thy prayer for the remnant that is left." — Isaiah 37:4 (ASV)

If perhaps Jehovah your God will hear. Hezekiah appears to doubt whether or not the Lord is willing to hear him, for the particle אולי (ulai) is translated perhaps, and this is the meaning which it frequently has in Scripture. But it should be observed that believers, even though they know with certainty that the Lord will assist them, yet, because they are perplexed by the difficulty of the case, often speak in this manner. Hezekiah had reasons for hesitating, if we look at the matter itself; but when he turns his eyes to the word, he is made certain about the will of God, so that he ceases to tremble. But since it is impossible for the flesh not to hinder believers, causing them to walk in a halting and staggering manner, they sometimes adapt their language to the present appearances of things.

It may also be observed, in other passages of Scripture, that the saints, even while speaking of what was certain, spoke in this manner. For example, Peter, in exhorting Simon, says, If perhaps this thought of your heart may be forgiven you (Acts 8:22).

He does not advise Simon to tremble and hesitate in prayer, for such a supplication would have been futile. Instead, he points out the heinousness of the offense, so that he might strike Simon's mind more forcibly and eventually constrain him to rouse himself to approach God with true repentance.

This word perhaps, therefore, does not imply doubt, but is equivalent to an expression we commonly use, if it is possible, when we venture to hope and promise ourselves something.

Hezekiah did not speak as if God were deaf to the words of the ungodly, or as if anything escaped His notice. Rather, because it was a fixed principle in his heart that God is near to all that truly call upon Him (Psalms 145:18), he determines to strive against despondency and arms himself by prayer. And because he does not expect to gain the victory without difficulty, he says, If perhaps. Furthermore, he mentions two kinds of hearing, which to some extent removes the difficulty.

If perhaps Jehovah, your God shall hear the words which Jehovah your God has heard. At first sight, there is some apparent contradiction in these words. However, the manner of speaking is highly appropriate, because Hezekiah was assuredly and beyond all controversy convinced that nothing is hidden from God.

He only argues with himself on this point: whether or not God determines to call into question the blasphemy of this filthy dog. This is because God frequently delays and conceals vengeance for a time, and thus seems to shut His eyes and overlook it. In short, taking for granted that all things are open and manifest to God (Hebrews 4:13), Hezekiah earnestly asks only whether or not God will actually show that He is so highly offended by Rabshakeh's blasphemies that He determines not to allow them to remain unpunished.

In a word, he wishes God to hear effectually—that is, by restoring those things that were scattered and confused, and by showing Himself to be a judge, for then we know that He actually sees and observes all things. In this manner, Hezekiah asks, “Has not the Lord heard Rabshakeh’s blasphemies, to take vengeance on them and to show that He has regard for the glory of His name?”

Jehovah your God. By calling Him “the God of Isaiah,” Hezekiah does not mean that only one man worships God, nor does he exclude himself from the number of the godly. Rather, because prayers flowed from doctrine, the pious king wished to speak in commendation of the Prophet’s ministry and to testify that Isaiah was a true servant of God.

That relationship is somewhat broader, for all believers call on God, and, on the other hand, God counts them among His people. However, God is considered in a special way to be the God of Isaiah and Paul, because they have a special calling. In summary, these words expressly contain praise and commendation of Isaiah’s calling.

You will therefore lift up a prayer. This is the second reason why Hezekiah sent messengers to Isaiah: namely, that Isaiah also would pray along with others. From this we learn that it is the duty of a prophet not only to comfort the afflicted by the word of the Lord, but also to offer his prayers for their salvation.

Pastors and ministers of the word, therefore, should not think that they have fully discharged their duty when they have exhorted and taught, if they do not also add prayer. This indeed is what all should do; but Hezekiah sent to Isaiah specifically, because Isaiah ought to lead the way for others by his example.

Besides, “to lift up a prayer” is nothing other than “to pray,” but the mode of expression deserves attention, for it shows how our feelings should be regulated when we pray. Scripture everywhere commands us to lift up our hearts to heaven (Lamentations 3:41), for otherwise we would have no fear of God.

Moreover, our foolishness is so great that we are immediately seized by base imaginations of God, so that if He did not bid us look to heaven, we would prefer to seek Him at our feet. Therefore, “to lift up a prayer” is to pray in such a manner that our hearts do not grovel on the earth or think anything earthly or base about God, but ascribe to Him what is suitable to His majesty, and that our warm and earnest affections may take a lofty flight. In this sense it is said in the Psalm:

Let my prayer come up before You as incense,
and as the evening sacrifice (Psalms 141:2).

For the remnant that is still left. When Hezekiah desires that prayer should be offered “for the remnant of the people that was left,” this circumstance was powerfully suited to move the Lord—not that He is moved in the manner of men, but He acts towards us in this way and adapts Himself to our weakness.

Thus, when our affairs are brought to such an extreme that we are not far from destruction, we should spread our misery before God so that our minds may receive some consolation. For God declares that He has regard for the poor and afflicted (Psalms 22:24).

And the nearer we appear to be to destruction, the more warmly and earnestly we should implore that He would provide assistance to us, as we see here that Hezekiah did when matters were desperate.