John Calvin Commentary Isaiah 38

In those days. The Prophet now relates that the pious king was violently assailed by a different kind of temptation: namely, that he was seized with a mortal disease and despaired of life. Not only so, but he also suffered dreadful agony because he had received from God a warning of his death, as if God had thundered on his head from heaven in a hostile manner.

When that happened—whether after the siege or during it—is not very evident, but it is unnecessary to trouble ourselves much on that subject. It can be easily inferred from the sacred history that this event happened about the fourteenth year of his reign, either while he was invaded by the Assyrian or after he was delivered. For he reigned twenty-nine years (2 Kings 18:2). In the fourteenth year of his reign, the Assyrian attacked Judea (2 Kings 18:13). Fifteen years were then added by the promise related here by the Prophet (2 Kings 20:6), and this makes up the twenty-nine years. Hence, it appears that it must have been about the fourteenth year of his reign that Hezekiah was afflicted by this disease.

The only doubtful point is whether it was during the time of the siege, or afterwards, that he was sick. For my own part, I consider it a more probable conjecture that he was attacked by this disease after the siege had been raised. For if he had been sick during the siege, that circumstance would not have been left out by the Prophet, who, on the other hand, related that Hezekiah sent messengers, went into the temple, spread a letter before the Lord, and sent for the Prophet. These actions do not at all apply to a man who was suffering heavy sickness; and if disease had been added to so many distresses, that circumstance would not have been omitted. In doubtful matters, therefore, let us follow what is more probable: namely, that the pious king, after being delivered from the enemy, is attacked by disease and is in great danger.

Yet it is not without reason that our attention is also directed to an almost uninterrupted succession of events, so that we may know that he scarcely had leisure to breathe; after having barely reached the shore from one shipwreck, he suddenly fell into another equally dangerous. Let us therefore remember that believers must endure various temptations. They are assailed sometimes by wars, sometimes by diseases, sometimes by other calamities. Sometimes one calamity follows another in unbroken succession, and they are under the necessity of maintaining uninterrupted warfare throughout their whole lives, so that when they have escaped from one danger, they are on the eve of enduring another.

They ought to be prepared so that when the Lord is pleased to add sorrow to sorrow, they may bear it patiently and not be discouraged by any calamity. If any respite is allowed, let them know that this is granted for their weakness. But do not let a short truce lead them to falsely imagine a lengthened peace; they should make additional exertions until, having finished the course of their earthly life, they arrive at the peaceful harbor.

Even unto death. The severity of the disease could be very distressing to the good man. First, mortal disease brings with it sharp pains, especially when accompanied by an inflammatory boil. But what was most distressing of all was that he might think God opposed and hated him because, as soon as he had been rescued from so great a calamity, he was immediately dragged to death, as if he had been unworthy of reigning.

Besides, at that time he had no children, and there was reason to believe his death would be followed by great disorder in public affairs (2 Kings 21:1). This dread of God’s wrath causes far more bitter anguish to the consciences of believers than any bodily disease. And if they lose their perception of God’s favor, it is impossible for them not to be immediately grieved. But God, as if he expressly intended to add oil to the flame, absolutely threatens death and, to affect him more deeply, takes away all hope of life.

For you shall die, and shall not live. The clause, “you shall not live,” is not superfluous but is added to give intensity or confirmation, as if to say that there will be no hope of remedy. People practice evasion, even when death is at hand, and eagerly seek ways to escape. Therefore, so that Hezekiah might not look around him as if he were uncertain, he is twice informed that he must die.

Give charge concerning your house, or, to your house. So that he may bid adieu to the world, the Prophet enjoins him to quickly arrange what he wishes to be done after his death, as if he had said, “If you do not wish for death to seize you, give immediate orders about your domestic affairs.” Here we see in passing that the Lord approves of a practice that has always been customary among people: namely, that when they are about to die, they give orders to their neighbors or servants and arrange the affairs of their family.

Jonathan renders it, “Give up your house to another;” but the construction conveys a different meaning. Every person, when they must depart from this life, ought to show that they are mindful of their duty and provide even for the future interests of their family. But their chief care ought to be, not about wills and heirs, but about promoting the salvation of those whom the Lord has committed to their charge.

Then Hezekiah turned his face to the wall. The passage now relates how Hezekiah was affected when he received this message, so that we may see his piety and faith. Hezekiah does not break out into rage or indignation like unbelievers, but bears this affliction patiently. He does not debate with God, as if he had already endured enough distress from enemies and ought not to be chastised again so severely by a new kind of affliction. And this is true patience: not merely to endure any distress patiently in a single instance, but to persevere to the end and always be prepared for enduring new troubles. Above all, it is to bow to the judgments of God in calm silence and not to murmur at His severity, even if it appears to be great; as David acknowledges that "he was dumb, because he saw that he had to deal with God" (Psalms 39:9).

And this is the meaning of “turning the face to the wall;” for, being overwhelmed by shame and grief, as if he shunned the sight of men, he summons up his energy and turns wholly to God, so as to rely entirely upon Him.

The mere posture, indeed, is immaterial. However, it is very important to us that nothing be presented to our eyes or senses that would distract us from prayer, so that we may pour out our desires more freely before God. We are naturally unsteady and easily distracted; therefore, we cannot be too diligent in focusing our attention. If we must pray in public, we are restrained by shame, fearing that if we show excessive vehemence, we might be thought to do so for ostentation, or we are afraid of adopting improper postures. Therefore, we ought to remove everything that would distract us.

Hezekiah, therefore, does not turn away his face as if he were overwhelmed, or as if he bitterly and obstinately rejected the message brought to him; instead, in this manner, he sharpens his eagerness for prayer. The fact that he does not offer his prayers openly, as when he formerly went up into the temple followed by the rest of the multitude (Isaiah 37:14), indicates the deepest anxiety, as if grief had seized his whole frame. Yet it is a remarkable example of piety that, when he has received the sentence of death, he does not cease to call upon God.

These words, Thou shalt die, and shalt not live, tended not only to startle him but also to deeply wound and pierce his heart, as if God were rushing upon him in a hostile manner to destroy him. It was an alarming sign of wrath to be thrown headlong out of life in the very flower of his age and to be cast out of the world, as if he were unworthy of human society. Therefore, he had to contend not only with death but with hell itself and with frightful torments.

Consequently, it follows that he attached more meaning to the Prophet’s words than they actually conveyed. For, although he could not immediately disentangle himself, the Holy Spirit suggested to his dark and confused heart "groanings that could not be uttered" (Romans 8:26). Indeed, it would have been a foolish message if God had not supported him by secret influence when he appeared to have been slain by the external voice of His servant. But since he would never have aimed at repentance if he had been seized with despair, the slaying came first, followed by that secret energy which dedicated the dead man to God.

And said, I beseech You, Jehovah. He appears here to expostulate with God and remonstrate with Him about his own past life, as if he were undeservedly distressed. But this is not the case; on the contrary, he strengthens and fortifies himself against a heavy and dangerous temptation that might otherwise have been suggested.

For the great severity with which the Lord chastised him might lead him to think that the Lord had cast him off, forsaken, and disapproved of him, and had rejected all that he had formerly done. For this reason, he strengthens and encourages himself, and declares that whatever he did was done by him with a good conscience. In short, he concludes that, although he must die, his services have still not been displeasing to God, so that he may thus open up for himself a path to prayer and good hopes.

Remember now that I have walked before You in truth. He does not plead his merits against God, or remonstrate with Him in any respect, as if he were unjustly punished, but fortifies himself against a severe temptation, so that he may not think that God is angry with him for correcting the vices and removing the corruptions that prevailed throughout the whole of his kingdom, and especially in regard to religion.

Yet the Lord permits His people even to glory, in some degree, on account of their good actions, not that they may boast of their merits before Him, but that they may acknowledge His benefits, and may be affected by the remembrance of them in such a manner as to be prepared for enduring everything patiently.

But sometimes the unreasonable conduct of their enemies constrains them to holy boasting, so that they may commend their good cause to their Judge and Avenger; as David boldly meets the wicked slanders of enemies by pleading his innocence before the judgment-seat of God (Psalms 7:8; Psalms 17:2). But here Hezekiah intended to meet the craftiness of Satan, which believers feel when, under the pretense of humility, Satan overwhelms them with despair. Therefore, we ought earnestly to beware lest our hearts be swallowed up by grief.

With a perfect heart. We learn from His words what is the true rule of a pious life: that integrity of heart holds the first place, for nothing is more abhorred by God than when we endeavor to deceive either Him or men by our hypocrisy.

Although the eyes of men are dazzled by the splendor of worlds, yet pretended holiness, which is, as it were, a profanation of His name, provokes His anger. And, because He is a Spirit (John 4:24), He justly demands spiritual obedience and declares that He abhors a double heart (Psalms 12:2).

Most properly, therefore, Hezekiah begins with sincerity of heart. The Hebrew word שלם (shalem), which is translated perfect, means nothing other than integrity as contrasted with hypocrisy. This is also evident from the use of the word truth, as Paul affirms that the end of the law is brotherly love, out of a pure heart and a good conscience and unfeigned faith (1 Timothy 1:5).

And have done what is good in Your eyes. He also brings forward the fruits that spring from an upright heart as from a root, not only to confirm himself, but likewise to confirm others, in reference to those things that might have given any occasion of offense. Hezekiah therefore did not hesitate or waver, but wished to remove what might have given offense to many people.

But again, we should observe how we must regulate our life, if we desire that God will approve of our conduct. We must do nothing but what is agreeable to His command; for, as He rejects and condemns all the pageantry that hypocrites boast, so He likewise considers of no value all the false worship in which foolish men weary themselves in vain, while they labor to obtain His favor by disregarding His word.

Accordingly, Hezekiah, who knew that obedience is of greater value than sacrifice (1 Samuel 15:22), says not only that he ran (which is often done in a disorderly manner) but that he regulated his life in obedience to God, who alone is competent to judge. Hence we may conclude how great his earnestness in prayer was; for though he sees on every side nothing but the tokens of God’s anger, yet he does not cease to fly to Him, and to exercise faith, which all believers ought earnestly and diligently to do amidst the heaviest afflictions.

Then came the word of Jehovah. Isaiah had departed, leaving the sting, as the saying goes, in the wound. He considered abandoned the one on whom he had pronounced sentence in the name of God Himself. Yet, the song partly reveals the trembling uneasiness that tormented him, and even the terror that seized him.

We do not know what interval of time elapsed between the Prophet’s departure and return. However, it is certain that the glad tidings of life were not brought until, after long and severe struggles, he perceived that he was utterly ruined. For it was a severe trial of faith for him to be kept plunged in darkness by the hiding of God’s face.

We have said that, while the doctrine of consolation was taken away, the faith of the good king was still not so extinguished that it did not emit some sparks, because, by the secret influence of the Spirit, groans that could not be uttered (Romans 8:26) arose to God out of the gulf of sorrow.

From this we also conclude that, while in the day of trouble (Psalms 50:15) God hears believers, His favor does not always shine on them at once, but is purposely delayed until they are sincerely humbled. And if a king so eminent in piety needed to suffer such anguish to be more powerfully moved to seek God’s favor, and, being almost wasted by grief, to groan from hell to God, then we should not wonder if He sometimes permits us for a time to be agitated by fears and perplexities, and delays longer in bestowing consolation in answer to our prayers.

But it may seem strange that God, having uttered a sentence, should soon afterwards be moved, as it were, by repentance to reverse it; for nothing is more contrary to His nature than a change of purpose. I reply that, while death was threatened against Hezekiah, God had still not decreed it, but determined in this manner to test Hezekiah’s faith. We must, therefore, suppose a condition to be implied in that threatening, because otherwise Hezekiah would not have altered God’s irreversible decree by repentance or prayer. But the Lord threatened him in the same manner as He threatened Gerar for carrying off Sarah (Genesis 20:3), and as He threatened the Ninevites (Jonah 1:2; Jonah 3:4).

Again, it will be objected that it seems inconsistent with God’s nature to threaten what He does not intend to execute, and that this diminishes the authority of His word and causes the promises and threatenings to carry less weight. But what we have already said regarding the sentence must also be maintained regarding the form of the words.

God threatened Hezekiah’s death because He was unwilling for Hezekiah to die. Indeed, it would have been unnecessary and even useless to predict it if a remedy had not been provided. Now, as it was God’s purpose to humble His servant by fear and terror, so that he might voluntarily condemn himself and thus escape punishment through prayer, so by harsh language and an absolute threat of death, He intended to slay him, so that, rising like a dead man from the grave, he might feel that life had been restored to him.

And so we must suppose that an implied condition was understood, which Hezekiah, even if he did not immediately perceive it, nevertheless later, in due time, knew had been added. Nor are we free to infer from this that God used deceit by adapting His discourse to human capacity and understanding; for it is no new thing if He kill before He make alive (Deuteronomy 32:39; 1 Samuel 2:6). To prepare Hezekiah by a spiritual resemblance of death and gradually form him for a new life, He holds back part of the discourse.

Thus saith Jehovah the God of David thy father. At first, when He struck terror alone, He reckoned it enough to mention the bare and simple name of God, to whose heavenly judgment seat He summoned him as a criminal. But now, when He brings consolation, He distinguishes God by a peculiar and honorable title to point out the cause and origin of grace. It is as if He had said that, out of regard for His covenant which He made with David, He is inclined to mercy, so that He does not deal rigorously with Hezekiah (2 Samuel 7:12).

We know that nothing is more difficult than for hearts that have been greatly alarmed by the conviction of God’s anger to be encouraged to entertain favorable hope, so as to perceive that God is reconciled to them. That confirmation was therefore necessary, so that the pious king, who in himself was ruined, might know that he could be raised up again to that life from which he had fallen; for the prophecy concerning the eternity of that kingdom could not fail.

Since, therefore, he fainted when he thought that he had no hope of living, so that he might breathe again, he is reminded of a promise, which at that time was universally known: that kings of the seed and posterity of David would always reign over the elect people,

as long as the sun and moon should shine in the heavens.
(Psalms 89:36, 37).

That was the plank which he seized, and by which he escaped shipwreck.

David is not mentioned in this passage as a private individual, but as an eternal king, to whom the promise had been committed which might support Hezekiah; eternal, I say, not in himself, but in his blessed seed. Now, since that eternity was eventually to be manifested in Christ, of whom Hezekiah along with other kings was a type, it must have been a solid ground of favorable hope that he was a son of David. Whenever, therefore, we feel that our own sins hinder us from drawing near to God, so that we may obtain His favor, let us think of this preface: that, although we have been estranged from Him by our own fault, still He is the Father of Christ, who is our head, and

in whom our salvation always remains hidden.
(Colossians 3:3).

In a word, God had recently spoken in the character of a judge, but now He is reconciled, and points out a Mediator who comes forth to appease Him.

I have heard thy prayer. Having opened the door of hope, He tells Hezekiah that God “has heard his prayers.” This ought greatly to encourage us to earnestness in prayer.

For, although God of His own accord takes a deep interest in our salvation, and anticipates us by His kindness, not only while we are asleep, but before we were born (Romans 9:11), yet, when He testifies that all the benefits which He bestows are granted in answer to our prayers, our negligence is altogether inexcusable if, after having received such large invitations, we neglect to perform the duty of prayer. And yet we must not imagine that prayers, to which God so graciously listens, are meritorious; but, in giving freely what He freely promised, He adds this as the crowning excellence of His kindness, to stimulate our faith more strongly.

It is no ordinary privilege to be able to approach Him freely, and in a familiar manner to lay our cares in His bosom. If Hezekiah had not prayed, God would undoubtedly have secured that, in one way or another, some government of the kingdom should be preserved in the posterity of David. But what He would do out of regard for His truth, He says that He will give in answer to the prayers of Hezekiah, so that he may acknowledge that he has obtained very abundant fruit from his faith which he exercised in prayer.

And I have seen thy tears. He mentions tears as a sign of repentance, and likewise of warmth and earnestness; not that in themselves tears procure favor, or have any power of appeasing God, but because they distinguish sincere prayers from those which are offered in a careless manner.

Behold, I add to thy days fifteen years. Finally He adds that God has prolonged the life of Hezekiah to the extent of “fifteen years.” This might, indeed, at first sight, appear to be absurd; for we were created on the condition of not being able to pass, by a single moment, the limit marked out for us. As Job also says, Thou hast appointed his bounds which he cannot pass (Job 14:5).

But the solution is easy. What is said about an extended period must be understood to refer to the views of Hezekiah, who had been excluded from the hope of life. Therefore, he must have justly reckoned as gain what was afterwards added, as if he had been raised up from the grave to a second life.