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Hezekiah Consults Isaiah

When King Hezekiah heard it, he tore his clothes, covered himself with sackcloth, and went into the house of the L ord. ²And he sent Eliakim, who was in charge of the palace, and Shebna the secretary, and the senior priests, covered with sackcloth, to the prophet Isaiah son of Amoz. ³They said to him, “Thus says Hezekiah, This day is a day of distress, of rebuke, and of disgrace; children have come to the birth, and there is no strength to bring them forth. ⁴It may be that the L ord your God heard the words of the Rabshakeh, whom his master the king of Assyria has sent to mock the living God, and will rebuke the words that the L ord your God has heard; therefore lift up your prayer for the remnant that is left.”

⁵ When the servants of King Hezekiah came to Isaiah, ⁶Isaiah said to them, “Say to your master, ‘Thus says the L ord: Do not be afraid because of the words that you have heard, with which the servants of the king of Assyria have reviled me. ⁷I myself will put a spirit in him, so that he shall hear a rumor, and return to his own land; I will cause him to fall by the sword in his own land.’ ”

⁸ The Rabshakeh returned, and found the king of Assyria fighting against Libnah; for he had heard that the king had left Lachish. ⁹Now the king heard concerning King Tirhakah of Ethiopia, “He has set out to fight against you.” When he heard it, he sent messengers to Hezekiah, saying, ¹⁰“Thus shall you speak to King Hezekiah of Judah: Do not let your God on whom you rely deceive you by promising that Jerusalem will not be given into the hand of the king of Assyria. ¹¹See, you have heard what the kings of Assyria have done to all lands, destroying them utterly. Shall you be delivered? ¹²Have the gods of the nations delivered them, the nations that my predecessors destroyed, Gozan, Haran, Rezeph, and the people of Eden who were in Telassar? ¹³Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, the king of Hena, or the king of Ivvah?”

Hezekiah’s Prayer

¹⁴ Hezekiah received the letter from the hand of the messengers and read it; then Hezekiah went up to the house of the L ord and spread it before the L ord. ¹⁵And Hezekiah prayed to the L ord, saying: ¹⁶“O L ord of hosts, God of Israel, who are enthroned above the cherubim, you are God, you alone, of all the kingdoms of the earth; you have made heaven and earth. ¹⁷Incline your ear, O L ord, and hear; open your eyes, O L ord, and see; hear all the words of Sennacherib, which he has sent to mock the living God. ¹⁸Truly, O L ord, the kings of Assyria have laid waste all the nations and their lands, ¹⁹and have hurled their gods into the fire, though they were no gods, but the work of human hands—wood and stone—and so they were destroyed. ²⁰So now, O L ord our God, save us from his hand, so that all the kingdoms of the earth may know that you alone are the L ord.”

²¹ Then Isaiah son of Amoz sent to Hezekiah, saying: “Thus says the L ord, the God of Israel: Because you have prayed to me concerning King Sennacherib of Assyria, ²²this is the word that the L ord has spoken concerning him:

She despises you, she scorns you—

virgin daughter Zion;

she tosses her head—behind your back,

daughter Jerusalem.

“Whom have you mocked and reviled?

Against whom have you raised your voice

and haughtily lifted your eyes?

Against the Holy One of Israel!

By your servants you have mocked the Lord,

and you have said, ‘With my many chariots

I have gone up the heights of the mountains,

to the far recesses of Lebanon;

I felled its tallest cedars,

its choicest cypresses;

I came to its remotest height,

its densest forest.

I dug wells

and drank waters,

I dried up with the sole of my foot

all the streams of Egypt.’

“Have you not heard

that I determined it long ago?

I planned from days of old

what now I bring to pass,

that you should make fortified cities

crash into heaps of ruins,

while their inhabitants, shorn of strength,

are dismayed and confounded;

they have become like plants of the field

and like tender grass,

like grass on the housetops,

blighted before it is grown.

“I know your rising up and your sitting down,

your going out and coming in,

and your raging against me.

Because you have raged against me

and your arrogance has come to my ears,

I will put my hook in your nose

and my bit in your mouth;

I will turn you back on the way

by which you came.

³⁰ “And this shall be the sign for you: This year eat what grows of itself, and in the second year what springs from that; then in the third year sow, reap, plant vineyards, and eat their fruit. ³¹The surviving remnant of the house of Judah shall again take root downward, and bear fruit upward; ³²for from Jerusalem a remnant shall go out, and from Mount Zion a band of survivors. The zeal of the L ord of hosts will do this.

³³ “Therefore thus says the L ord concerning the king of Assyria: He shall not come into this city, shoot an arrow there, come before it with a shield, or cast up a siege ramp against it. ³⁴By the way that he came, by the same he shall return; he shall not come into this city, says the L ord. ³⁵For I will defend this city to save it, for my own sake and for the sake of my servant David.”

Sennacherib’s Defeat and Death

³⁶ Then the angel of the L ord set out and struck down one hundred eighty-five thousand in the camp of the Assyrians; when morning dawned, they were all dead bodies. ³⁷Then King Sennacherib of Assyria left, went home, and lived at Nineveh. ³⁸As he was worshiping in the house of his god Nisroch, his sons Adrammelech and Sharezer killed him with the sword, and they escaped into the land of Ararat. His son Esar-haddon succeeded him.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

30. And this shall be a sign to thee. He now directs his discourse to Hezekiah and the whole nation; for he did not address Sennacherib as if he expected him to listen, but in order that, by contemptuously mocking at the absent tyrant, he might more powerfully stimulate the minds of believers to stronger confidence. If he had simply said, “Take courage, Hezekiah; though Sennacherib is insolent, yet in due time I will restrain him;” that discourse would have been less impressive, than when he addresses the tyrant, and, by thundering against him, encourages believers to despise his presumption. ⁶⁷⁶⁷ “A ne tenir conte des menaces d’iceluy.” “To pay no attention to his threatenings.” Accordingly, the speech directed to the tyrant is now followed by a seasonable address to Hezekiah and the nation, and a promise of deliverance to them; not only that he will rescue them from the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign, and that the rest of the people shall have everything necessary for leading a prosperous and happy life. Thus he enlarges on the benefit derived from the deliverance in such a manner as to shew that he intends, not in one way only, but in a variety of ways, to promote the interests of his people; for not only does he once and instantaneously rescue them from dangers, but largely and bountifully bestows his kindness upon them, so that the fruit is seen long afterwards.

But there is an apparent impropriety in putting as “a sign” an event which occurred later than the deliverance itself; for if he intended to encourage the besieged to entertain favorable hopes, he ought to have made some exhibition beforehand, instead of relating what he would do afterwards. ⁶⁸⁶⁸ “Il devoit (ce semble) monstrer la vertu de bonne heure, et non pas declarer ce qu’il feroit apres le siege leve.” “He ought (one would think) to have shewn his power at an early period, and not to have declared what he would do after the siege had been raised.” I reply, there are two kinds of signs. Some go before the event, and lead us to it as by the hand; while others follow for the purpose of confirming the event, that it may be more strongly impressed upon our minds, and may never be effaced from our remembrance. For instance, when the Lord brought back his people out of Egypt, he gave many signs to Moses beforehand; but he also appointed another that should be after the deliverance,

“You shall sacrifice to me three days afterwards.”
(Exodus 3:12, 18.)

The design was, that they should not forget so great a blessing, but should give thanks to God after having received this additional favor. It is a sign of this nature which Isaiah here describes; and certainly it tends greatly to confirm our faith, to place before our eyes the uninterrupted course of God’s favours towards us, that we may consider how various they are.

When the enemy had been repelled, there was danger from famine, which most commonly comes after war; for the wasting and pillaging of the fields must have been followed by great scarcity of provisions. Amidst so great scarcity as seemed likely to ensue, the Lord promises that there will be no lack of food, and holds out this as a very evident sign of deliverance, in order to convince them the more that he will be the author of the deliverance, or, at least, to fix it more deeply on their hearts. This was indeed incredible, and exceeded all expectation and belief; but it was necessary that the faith of Hezekiah and of the people should be excited in such a manner that, after having heard of so great kindness, they might be more ready to hope well, and next, that the event might shew that those illustrious works of God could not be ascribed to chance.

The meaning therefore is, “After having driven out the enemy, God will restrain him so that he cannot bring fresh troops, and thou shalt peacefully possess thy country; he will also supply thee with food and nourishment, so that thou shalt be in want of nothing.” But because, as usually happens, they had consumed a large portion of the crop, and destroyed a part of it, and because they who were besieged or fugitives had it not in their power to attend to agricultural labors, he promises that they shall have food without sowing till they sow on the third year.

⁶⁷ “A ne tenir conte des menaces d’iceluy.” “To pay no attention to his threatenings.”

⁶⁸ “Il devoit (ce semble) monstrer la vertu de bonne heure, et non pas declarer ce qu’il feroit apres le siege leve.” “He ought (one would think) to have shewn his power at an early period, and not to have declared what he would do after the siege had been raised.”