(2 Kings 20.1-19; 2 Chr 32.24-31; Is 38,39)
About the time of the Assyrian invasion, but before God destroyed their army, Hezekiah was struck with a fatal illness (2 Kings 20.1; Is 38.1). This was possibly a malignant skin "ulcer" (Is 38.21, YLT) with the potential to cause great pain. This suffering may be suggested by the expression "as a lion, so will he break all my bones" (Is 38.13). Hezekiah likened his impending death to a shepherd taking up his tent, or a weaver rolling up and cutting off his work from the loom (Is 38.12). He was devastated by the fatal prognosis and compared his complaint to the chattering of "a crane or a swallow" or the mourning of a dove (Is 38.14). He "wept sore" (Is 38.3). He sensed deep disappointment – "mine eyes fail with looking upward" – feeling oppressed and bitter (Is 38.14,17).
At no point did Hezekiah envisage the Christian’s hope of death meaning "to be absent from the body, and to be present with the Lord" (2 Cor 5.8); neither did he express Job’s hopeful expectation of future resurrection: "though after my skin worms destroy this body, yet in my flesh shall I see God" (Job 19.26). Instead, Hezekiah felt utterly cheated. After all, he was only 39 years of age, without an heir, and a man who had "walked before [Jehovah] in truth and with a perfect heart, and [have] done that which is good in [His] sight" (Is 38.3). Why should he "in the middle of [his] days…depart…consigned to the gates of Sheol for the rest of [his] years" (Is 38.10, ESV)? Why would he no longer see Jehovah and his fellow men (Is 38.11)? And why should he be prevented from praising Jehovah and hoping in His truth (Is 38.18)? In Hezekiah’s struggle to accept the revealed will of God, and to come to terms with his own losses, he lost sight of the bigger picture and the more important matters which were at stake. If he had no son the messianic line would be extinguished, and if Assyria prevailed Judah would be wiped out as a nation.
When Isaiah told Hezekiah to "set thine house in order: for thou shalt die, and not live…Hezekiah turned his face toward the wall [blocking out everything else], and prayed unto the Lord" (Is 38.1,2). His intentions were good, even immediately after his cure. Hezekiah planned to use any remaining days to praise God and to teach God’s truth to his descendants (Is 38.19-20); and this despite the realisation that after such a near death experience his life would probably lack its previous vigour – "I shall go softly all my years in the bitterness of my soul" (Is 38.15). This is not always a bad thing. For example, Jacob’s life was transformed by his encounter with the pre-incarnate Christ, so that thereafter he perpetually limped (Gen 32.31; Heb 11.21).
God answered Hezekiah’s prayer immediately. "And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake" (2 Kings 20.4-6). However, getting what we want is not always good for us. When Israel "lusted exceedingly in the wilderness, and tempted God in the desert…he gave them their request; but sent leanness into their soul" (Ps 106.14,15). As for Hezekiah, he "rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem" (2 Chr 32.25). And sadly, Hezekiah’s bitter self-centeredness, when confronted with death, bred a spirit of unbelief in the living God which prompted him to seek a sign that God would truly do what He said He would do: prolong Hezekiah’s life (2 Kings 20.8-10; Is 38.22). While Ahaz his father had refused God’s gracious offer of a sign (Is 7.10-12), Hezekiah requested the more difficult sign of the shadow "on the dial of Ahaz [turning] back ten steps" (2 Kings 20.10; Is 38.8, ESV). This referred to "an obelisk upon a square or circular elevation ascended by steps, which threw the shadow of its highest point at noon upon the highest steps."1 In a symbolic reprogramming of Hezekiah’s lifespan God gave Hezekiah his sign, moving "the shadow back ten steps" (2 Kings 20.11, ESV). Hezekiah’s ulcer was cured by applying "a lump of figs" (Is 38.21). He expressed gratitude to God in a song (Is 38.9-20), but the very sign which he sought was what led to the Babylonian visit which God used to test him, "that he might know all that was in his heart" (2 Chr 32.31).
News of Hezekiah’s illness, recovery, and the miraculous sign reached the ears of the Babylonians who "were fascinated by astronomic signs".2 Interested "to enquire of the wonder that was done in the land" (2 Chr 32.31), and perhaps even seeking an ally against Assyria, the Babylonian ambassadors came to Hezekiah, asking after his wellbeing (Is 39.1). Having sensed the finality of death, the once humble Hezekiah now felt the need to impress. He was exceptionally rich (2 Kings 20.13,15,17; 2 Chr 32.27-29; Is 39.2,4,6). He had inherited much wealth from his predecessors. God had blessed him materially, and Hezekiah had carefully stored it all away. In an empty act of self-display Hezekiah showed it all to the Babylonians. Babylon may not have been a significant force at the time, but they would soon emerge triumphant over Assyria, and this nation to which Hezekiah had showed all his wealth would take it all. Isaiah rebuked Hezekiah with the words, "Hear the word of the Lord of hosts: Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon" (Is 39.5-7). Humbling themselves, Hezekiah and the inhabitants of Jerusalem repented, so postponing the sentence to a subsequent generation (2 Chr 32.26). Still self-centred, Hezekiah was delighted at this delay in coming judgment (Is 39.8).
In the things of God pride can have disastrous consequences. This is the main message from Hezekiah’s illness. "It is hard to keep the spirit low in the midst of great advancements."3 Hezekiah had achieved much for God. He had been so zealous. Perhaps pride had started to show itself and Hezekiah’s illness was God’s means of humbling him, "For whom the Lord loveth he correcteth" (Pr 3.12). Even the Apostle Paul needed a thorn in the flesh to keep him humble (2 Cor 12.7). The difficulty of submitting to the revealed will of God while avoiding bitter self-centeredness is also emphasised in this aspect of Hezekiah’s life. Of course, in the Garden of Gethsemane the Lord Jesus showed perfectly how it is done: "Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done." (Lk 22.42). Having recovered from his illness, Hezekiah’s pride grew further, as did his focus on material wealth and the desire for world recognition. The very treasures which he showed off to the Babylonians they would take from his kingdom, warning us of the folly of placing excessive emphasis on riches which "certainly make themselves wings; they fly away as an eagle toward heaven" (Pr 23.5). Neither must we "court favour with the world…[or] the world will take you over."4 If godly Hezekiah so succumbed to pride, we must ourselves guard against it. As we grow older we must not look back with pride to past achievements. Instead, "forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil 3.13-14).
Concluded.
1 Keil & Delitzsch. Commentary on the Old Testament.
2 Davis J J, Whitcomb J C. ISRAEL, From Conquest to Exile.
3 Matthew Henry’s Commentary on the Whole Bible.
4 Riddle J M. Kings of Judah.
