John Calvin Commentary Isaiah 39

At that time. Some think that this was the first king of the Chaldean nation, for his father, Baladin, had held the government over the Babylonians without the title of king. This Merodach, therefore, after having reigned twelve years, subdued the Assyrians and made them tributaries to the Chaldeans. It is a mistake to suppose that the war was begun by Nebuchadnezzar. It is indeed possible that he completed their subjugation, but it is probable that they were already half subdued, so that nothing else remained but to establish the royal power gained by the victory of his predecessor.

Sent letters and a present to Hezekiah. Although the Prophet simply relates that messengers were sent, it is important to observe that this was done craftily by the Babylonian to flatter and cajole Hezekiah. He was at this time threatening the Assyrians, whom he knew the Jews justly disliked because of their continual wars; and therefore, to secure Hezekiah as an ally and partisan in the war he was then waging, he endeavored to obtain his friendship by indirect methods. The mind of the good king was corrupted by ambition, so that he too eagerly accepted the false blandishments of the tyrant and swallowed the bait.

The pretext was to congratulate Hezekiah on having recovered from his disease. Yet sacred history seems to assign another reason: that Merodach was induced by a miracle (2 Chronicles 32:31). There is certainly no doubt that the report of that prodigy, which took place when the sun went back, was very widely spread and might have produced an impression on many nations.

Nevertheless, it can hardly be believed that a heathen king had any other object in view than to draw Hezekiah into his net. Since God had shown by a remarkable sign that He cared for Hezekiah’s safety—and wicked men commonly apply all proofs of God’s favor to a base purpose—Merodach thought that if he could obtain Hezekiah’s alliance, he would wage war under the protection and favor of heaven.

Consequently, he sent messengers to Hezekiah with presents to express his goodwill, for he wished to obtain his favor, believing that his friendship would be useful and advantageous to him. His intention was to use him later against the Assyrians, toward whom he knew well that the Jews harbored a deadly hatred. Such are the designs of kings and princes: to conduct their affairs with fraud and craftiness and by some means to gain as many allies as possible, that they may employ their efforts against their enemies.

And Hezekiah was glad. The Prophet performs the role of the historian, for he merely relates what Hezekiah did and will afterwards explain why he did it: namely, that Hezekiah, blinded by ambition, made an ostentatious display to the messengers, while he censures an improper kind of joy, which afterwards gave rise to an eager desire of treating them in a friendly manner.

Anyone who merely reads this history will conclude that Hezekiah did nothing wrong, for it was an act of humanity to give a cheerful and hospitable reception to the messengers and to show them every proof of goodwill; and it would have been the act of a barbarian to disdain those who had come to him on a friendly visit and to spurn the friendship of so powerful a king.

But still, a desire for vain ostentation lurked in his heart; for he wished to make a favorable display of himself so that the Babylonian might be led to understand that this alliance would not be without advantage to him and might ascertain this from his wealth, forces, and weapons of war.

He deserved to be reproved on another ground: that he directed his mind to foreign and unlawful aid and, to that extent, denied honor to God, whom he had recently known to be his deliverer on two occasions; for otherwise, the Prophet would not have censured this act so severely.

This is a remarkable example, and it teaches us that nothing is more dangerous than to be blinded by prosperity. It also proves the truth of the old proverb that “it is more difficult to bear prosperity than adversity”; for when everything goes according to our wishes, we grow wanton and insolent and cannot be kept in the path of duty by any advice or threats.

When this happened to Hezekiah, on whom the Prophet had bestowed the high commendation, that the fear of God was his treasure (Isaiah 33:6), we ought to be very much afraid of falling into the same dangers.

He is carried away by idle boasting and does not remember that formerly he was half-dead and that God rescued him from death by an extraordinary miracle.

Formerly, he made a solemn promise that he would continually celebrate the praises of God in the assembly of the godly (Isaiah 38:20), and now, when he sees that his friendship is sought and that a powerful monarch sends to salute him, he forgets God and the benefits which he had received from him.

When we see that this good king so quickly falls and is carried away by ambition, let us learn to lay upon ourselves the restraint of modesty, which will keep us constantly and diligently in the fear of God.

Then came Isaiah the Prophet. He continues the same narrative, but also adds doctrine. Although he does not say that God had sent him, it is certain that he did this by the influence of the Holy Spirit and by the command of God. Therefore, he gives himself the designation of the Prophet, by which he indicates that he did not come as a private individual, but to perform an office which God had commanded him, so that Hezekiah could clearly see that he was not dealing with a mortal man.

Now, when he says that he came, we should infer that he was not sent for, but was allowed to remain quietly at home while Hezekiah was making a boastful display of his treasures; for prophets are not usually invited to consultations of this sort. But formerly, while he was weighed down by extreme distress, while Rabshakeh insulted him so fiercely and uttered such daring blasphemies against God, he sent to Isaiah and requested him to intercede with God and to soothe his anguish by some consolation (Isaiah 37:2, 3, 4).

Thus in adversity and distress the prophets are sought, but in prosperity are disregarded or even despised, because they disturb our mirth with their admonitions and appear to cause grief. But Isaiah came, though he was not invited; and in this we should observe and praise his steadfastness. We are taught by his example that we should not wait until we are sent for by men who need the performance of our duty, when they flatter themselves in the midst of the heaviest distresses and bring danger on themselves either by levity, ignorance, or even malice. For it is our duty to gather the wandering sheep, and we should do this diligently, even though we are not requested by any person.

Though Hezekiah may be justly blamed for having been corrupted by the flatteries of the king of Babylon so as not to ask counsel from God, yet it is a manifestation of remarkable modesty that he does not drive away or despise the Prophet, as if he had found fault without reason, but replies gently, and finally receives calmly and mildly a very severe reproof. It would have been better if he had, from the beginning, inquired at the mouth of God, as it is said in the psalm,

“Thy commandments are the men of my counsel,”
(Psalms 119:24)

but, having committed a mistake, his next duty was to receive submissively the remedy for the fault.

What did those men say? The Prophet does not immediately inflict on him the pain of a severe reproof, but wounds him gently, to lead him to a confession of his sin. For Hezekiah flattered himself and thought that all was going well with him, and therefore needed to be gradually aroused from his slothfulness. Still, these words gave a sharp wound, as if he had said, “What have you to do with those men? Should you not keep at the greatest distance from a plague so contagious?” He also inquires about the contents of the message, in order to make Hezekiah ashamed of not having perceived the deceit that was practiced on him. For there is reason to believe that he would not have censured the congratulation if there had not been some poison mixed with it, but he points out those snares in which the Babylonians wished to entangle him.

And yet it is evident from the reply that Hezekiah was not yet struck by that gentle reproof, for he is still on good terms with himself and boasts that those men came from a distant country, from Babylon. There is reason to believe that Isaiah was not ignorant of that country, so Hezekiah did not need to express the distance in such magnificent language; but he boasts in this manner because he was under the influence of ambition. It was therefore necessary that he should be more keenly pressed and that sharper spurs should be applied.

Then he said. Isaiah proceeds in his indirect admonition, to see if Hezekiah will be moved by it and displeased with himself. But still he does not succeed, though it can hardly be believed that the king was so dull as not to feel the punctures of the spur; for he knew that the Prophet had not come, as those addicted to curiosity are accustomed to do, for the purpose of seeking out news; and he also knew that the Prophet had not come to joke with him, but to state something of importance.

However that may be, we should interpret his mild reply favorably; for he does not lash out against the Prophet but modestly confesses the facts of the situation, though he does not yet acknowledge that he has sinned, or at least is not brought to repentance, because he does not judge his sin from that concealed disposition.

Ambition deludes people so much that by its sweetness it not only intoxicates but drives them mad, so that, even when they have been admonished, they do not immediately repent. Therefore, when we see the godly Hezekiah struck with such insensibility as not to perceive that he is being reproved, or at least not to be stung by it so as to understand himself, we should carefully guard against so dangerous a disease.

Then Isaiah said to Hezekiah. From this judgment of God we perceive that the sin of Hezekiah was not small, though common sense judges differently. For since God always observes the highest moderation in chastising men, we may infer from the severity of the punishment that it was no ordinary fault, but a highly aggravated crime. Hence also we are reminded that men judge wrongly of words or actions, but that God alone is the competent judge of them.

Hezekiah showed his treasures. Had they been heaped up so that they might always lie hidden in the earth? He received the messengers kindly. Should he have driven them away? He lent an ear to their instructions. But that was when the rival of the Assyrian voluntarily desired his friendship. Should he have rejected so valuable an advantage? In a word, as far as appearances go, we will find nothing for which an apology cannot be made.

But God, from whom nothing is hidden, observes in Hezekiah’s joy, first, ingratitude, because he is unmindful of the distresses that recently pressed him down and, in some respects, substitutes the Chaldeans in the place of God himself, to whom he should have dedicated himself and all that he possessed.

Next, God observes pride, because Hezekiah attempts too eagerly to gain reputation by magnificence and riches. He observes a sinful desire to enter into an alliance which would have been destructive to the whole nation. But the chief fault was ambition, which almost entirely banishes the fear of God from the hearts of people.

Hence Augustine justly exclaims, “How great and how pernicious is the poison of pride, which cannot be cured but by poison!” For he is referring to that passage in one of Paul’s Epistles, in which he says that a messenger of Satan had been given to buffet him, that he might not be puffed up by the greatness of revelations (2 Corinthians 12:7).

Hezekiah was unshaken when all was nearly ruined, but he is vanquished by these flatteries and does not resist vain ambition. Let us, therefore, attentively and diligently consider what a destructive evil this is, and let us be so much the more careful to avoid it.

Hear the word of Jehovah of hosts. Being about to be the bearer of a harsh sentence, he begins by saying that he is God’s herald, and a little later, he again repeats that God has commanded him to do this, not merely to protect himself from hatred, but to make a deep impression on the king's heart.

Here again we see his steadfastness and heroic courage. He does not dread the king's presence, or fear to make known Hezekiah's disease, and to announce to him the judgment of God. For although, at that time as well as now, kings had delicate ears, yet, being fully aware that God had laid this duty upon him, he boldly executes his commission, however much it might be disliked.

Prophets were, indeed, subject to kings and claimed nothing for themselves, unless when it was their duty to speak in the name of God. In such cases, there is nothing so lofty that it should not be humbled before the majesty of God. And if his objective had been to gain the favor of his prince, he would have been silent like other flatterers; but he respects his office and endeavors to discharge it most faithfully.