John Calvin Commentary Isaiah 38:1

"In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came to him, and said unto him, Thus saith Jehovah, Set thy house in order; for thou shalt die, and not live." — Isaiah 38:1 (ASV)

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.