John Calvin Commentary Isaiah 38:2

"Then Hezekiah turned his face to the wall, and prayed unto Jehovah," — Isaiah 38:2 (ASV)

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.