OT § 144

(Verse 33, 34.) Therefore, thus says the Lord about the king of Assyria: He shall not enter this city, nor shoot an arrow there, nor come before it with a shield, nor build siege works against it. By the way that he came, by the same he shall return, and he shall not enter this city, says the Lord. I will defend this city and save it for my own sake and for the sake of my servant David. It turns back to its purpose and dispels present fear after the hope of future things. For there was not so much joy upon the things which she had promised would come after a long time, as there was care for the impending. But what she says about Assyria returning and not lifting up a shield against Jerusalem, not shooting arrows, nor that the city should be fortified with walls and a rampart, and that the enemy would return by the way he had come, and that the city should be freed from the present siege, and finally she brings forth: for my sake and for the sake of my servant David, this signifies that they are preserved not by their own merit, but by the clemency of God, indeed by the memory of their father David. In which both his own negligence and that person's trustworthiness and justice are admonished, because God loves justice to such an extent that he protects even the descendants of holy men, not by their own merit, but by the virtue of their ancestors.

Here he promises liberation: he shall not come into this city, as he intended, above: take counsel together, and it shall be defeated: speak a word, and it shall not be done (Isa 8:10).

And he assigns the reason: and I will protect this city for my own sake, below: for my own sake will I do it (Isa 48:11), and for the sake of David: for your servant David's sake (Ps 131[132]:10).

When the Old Testament says that Sennacherib's invasion was stopped by angels, and Herodotus says it was stopped by a lot of mice who came and ate up all the bowstrings of his army, an open-minded man will be on the side of the angels. Unless you start by begging the question, there is nothing intrinsically unlikely in the existence of angels or in the action ascribed to them. But mice just don't do these things.

(Vrs. 36 seqq.) However, the Angel of God went out and struck down in the Assyrian camp 185,000 men; and when they arose in the morning, behold, all the dead bodies. Then Sennacherib king of Assyria departed and returned to Nineveh, and he lived there. And it came about as he was worshiping in the temple of Nesrach his god, that Adrammelech and Sharezer, his sons, killed him with the sword; and they escaped into the land of Ararat. And Esarhaddon his son became king in his place. One hundred and eighty-five thousand brave men are killed by one Angel in one night, and the cruel death of the slain runs rampant without wounds, by the will of God, separating the souls from their bodies. On this, it is written in the Chronicles: And the Lord sent an Angel, who struck down every strong man, warrior, and prince of the army of the king of Assyria: and he returned with disgrace to his own land (2 Chronicles 32:24). He was saved for this reason, so that he would know the power of God and silence the blasphemous mouths: and he became a witness of that majesty, which he had recently condemned. And what he experienced: And they rose in the morning, whether Israelites or the rest of his armies, let us accept: although it is written in the Book of Kings, that when the king himself rose in the morning, he saw all the bodies of the dead (3 Kings 19). Pharaoh also suffered ten plagues in Egypt, so that he might perish in the end: which this person is also going to suffer. For when he returned to the city of Nineveh, the capital of his kingdom, and worshipped in the temple of his god Nesrach, as if he had achieved victory over his enemies, and walked triumphantly and joyfully in the shrine of his false deity, the despiser of the true God is killed in the temple of the false god. It was not the sword that was the weapon of the Angels, which was common to many, but the parricide of his sons. When they fled to the land of Ararat, which is known as Armenia, Asaraddon succeeded his father, whom the Scripture testifies sent inhabitants to Samaria so that the land would not remain uncultivated. But the region of Ararat in Armenia is a plain through which the Araxes River flows, of incredible fertility, near the foothills of the Taurus mountain, which extends all the way there. Therefore, the Ark in which Noah was saved with his children, when the Flood ceased, was not taken to the mountains of Armenia in general, which are called Ararat, but to the highest peaks of the Taurus mountain, which tower over the plains of Ararat.

A brother asked Antony, "What shall I do for my sins?" He replied, "He who desires to be freed from his sins will be freed from them by tears and weeping. He who wishes to be strengthened in virtues will be strengthened by weeping and tears. The very praise of the Psalms is mourning. Remember the example of Hezekiah, king of Judah, as it is written in the prophet Isaiah, who by weeping not only recovered his health but won an increase of life for fifteen years." By the outpouring of his tears, the strength of the Lord brought to death the advancing army of the enemy, even 185,000.

Here he sets out the punishment which Sennacherib sustained from God. First, as to the slaughter of his army: and slew, above: at the voice of the angel the people fled (Isa 33:3).

Second, as to the confusion and flight of those who were left: and they arose in the morning, above: there shall be trouble: the morning shall come, and he shall not be (Isa 17:14).

Third, as to the slaying of Sennacherib himself: and it came to pass, as he was worshipping . . . that Adramelech and Sarasar, his firstborn sons, who were envious of their younger brother, who was born of another mother, and whom they wished to supplant. And thus the just shall escape out of distress (Prov 12:13).

But God who, in mercy to man, always works for his salvation, desiring to dispossess Hezekiah of that notion which his erring human judgment had suggested to him, and remembering also his virtues, did not permit him to be deluded to the end, but sent him such a sickness as led him to despair of his life. Then Isaiah the prophet going in unto him said: Set thy house in order, for thou shalt die and not live; and thus at once took away the two opinions he had entertained. For some of the Jews said that the Christ never dies, while others held that he does really die, but rises again from the dead. So by saying thou shalt die the prophet took away from him one opinion—that according to which he thought he would never die, but when he added thereto and said: thou shalt not live, he took away the other opinion, according to which others asserted that he rises from the dead. For, being under the test of sickness, he was taught by both expressions that he was not Christ. But the Prophet with great wisdom suggested to him by the power of the Holy Spirit, that he was not the Christ, when he said to him: Set thy house in order, for thou shalt die and not live; as if he said, arrange thine affairs, settling to whom thou wilt transmit thy kingdom, in order that the promise of God may be guarded against the possibility of failure, for thou art not the Christ proclaimed by the Prophets, who has a kingdom without successor, but thou shalt undoubtedly have a successor, and thou hast not done well in neglecting to beget children to succeed thee in thy kingdom. It must therefore be thy concern now to arrange thine affairs, and to declare whom thou wilt have to be thy successor in the kingdom. As he had fancied that he would have but himself for his successor, Hezekiah on coming to know otherwise wept bitterly, and having repented and turned himself on his bed to the wall—the quarter in which the Temple lay, in accordance with the practice obtaining among the Jews—he made his supplication with his thoughts, you may be sure, directed to the Temple

[Daniel 4:27] "'Wherefore, O king, let my counsel meet with thy favor, and make up for thy sins by deeds of charity, and thine iniquities by showing mercy to the poor. Perhaps God will forgive thy transgressions.'" Since he had previously pronounced the sentence of God, which of course cannot be altered, how could he exhort the king to deeds of charity and acts of mercy towards the poor? This difficulty is easily solved by reference to the example of King Hezekiah, who Isaiah had said was going to die (Isaiah 38:1); and again, to the example of the Ninevites, to whom it was said: "Yet forty days, and Nineveh shall be destroyed" (Jonah 3:4). And yet the sentence of God was changed in response to the prayers of Hezekiah and the city of Nineveh, not by any means because of the ineffectualness of the judgment itself but because of the conversion of those who merited pardon. Morever in Jeremiah God states that He threatens evil for the nation (Jeremiah 18:7-8), but if it does that which is good, He will alter His threats to bestow mercy. Again, He affirms that He directs His promises to the man who does good; and if the same man thereafter works evil, He says that He changes His decision, not with regard to the men themselves, but with regard to their works which have thus changed in character. For after all, God is not angered at men but at their sins; and when no sins inhere in a man, God by no means inflicts a punishment which has been commuted. In other words, let us say that Nebuchadnezzar performed deeds of mercy toward the poor in accordance with Daniel's advice, and for that reason the sentence against him was delayed of execution for twelve months. But because he afterwards while walking about in his palace at Babylon said boastingly: "Is this not the great Babylon which I myself have built up as a home for the king by the might of my power and the glory of my name?" therefore he lost the virtue of his charitableness by reason of the wickedness of his pride.

"It may be that God will forgive thy sins." In view of the fact that the blessed Daniel, foreknowing the future as he did, had doubts concerning God's decision, it is very rash on the part of those who boldly promise pardon to sinners. And yet it should be recognized that indulgence was promised to Nebuchadnezzar in return, as long as he wrought good works. Much more, then, is it promised to other men who have committed less grievous sins than he. We read in Jeremiah also of God's direction to the people of the Jews, that they should pray for the Babylonians, inasmuch as the peace of the captives was bound up with the peace of the captors themselves (Jeremiah 29:7).

(Chapter 38, Verse 1) In those days, Hezekiah fell sick even unto death. And Isaiah, the son of Amos the prophet, came to him, and said to him: Thus saith the Lord: Set thy house in order, for thou shalt die, and not live. Whom the Lord loves, He corrects and disciplines every son whom He receives (Prov. III). In order that Ezechias' heart would not be lifted up after incredible triumphs, and victory over the midst of captivity, he is visited with infirmity of his body, and hears that he will die, so that, being converted, he may turn to the Lord's judgment. Indeed, we read about this in the prophet Jonah, and in the threats that are said to be future against David, which did not happen, not because God changed His judgment, but because He incited the human race to the knowledge of Himself. For the Lord is remorseful over evils.

771. In those days. In this part, he sets out some things occasioned by the preceding history, namely, the sickness of Ezechias, which he incurred because of his ingratitude, because after such a victory he did not compose a song of thanksgiving, as was the custom. And this is divided into two parts:

in the first, he sets out his sickness and healing;

in the second, he sets out the congratulations of his friends: at that time (ch. 39).

Concerning the first, he does three things:

first, he sets out the sickness;

second, his delivery from it: and Ezechias turned his face (Isa 38:2);

third, the order of the delivery: now Isaiah had ordered (Isa 38:21).

Concerning the first, he does two things:

first, he sets out the sickness: Ezechias was sick: a grievous sickness makes the soul sober (Sir 31:2);

second, he sets out the announcement of death: and Isaiah the son of Amos the prophet came unto him; take order, arranging who ought to succeed you: in the time when you shall end the days of your life, and in the time of your decease, distribute your inheritance (Sir 33:24).

772. On the contrary, it is objected that he lived afterwards and did not die; therefore, what the prophet said to him, you shall die, was false, and was not announcing the issue of things with invariable truth.

To which it is to be said that while the plans for all things which happen in the entire course of time have existed in God from eternity, some were placed into things which are unfolded through the work of nature and will; others he retained only to himself, so that when he wills them, he brings them into actuality. Therefore, prophets see in the mirror of eternity as much of either of these as God wishes to reveal to them. Therefore those plans had been revealed to Isaiah, which were placed into things—things that come to be through inferior causes, namely, natural and meritorious causes—according to which the sickness of the king was ordered toward death. Thus, as to the sense which is found in the words of the prophet, he spoke the truth, because according to inferior causes, it was so; similarly too, as to the other sense, which the Holy Spirit understood, he spoke the truth, because he died to that ingratitude when afterwards, he gave the thanks he owed to God, just as Ninive also was overturned as to the state of its iniquity, as Augustine says.

780. In death I will trust the house of conscience (see 38:1), if it is pure from the contagion of sin, below: the place is too strait for me (Isa 49:20); that I should depart from my sanctuary (Ezek 8:6); if it is firm in good works: the rain fell (Matt 7:25); if it is great with love, below: the place is too strait for me (Isa 49:20); below: enlarge the place (Isa 54:2).

(Verse 2) And Hezekiah turned his face to the wall, and prayed to the Lord. And Hezekiah turned his face to the wall, because he could not go to the Temple. To the wall of the Temple, next to which Solomon had built a palace. Or rather, next to Jeremiah, to his heart; who calls the heart a wall, so that with his whole mind he might pray to the Lord.

773. And Ezechias turned his face toward the wall. Here he sets out his delivery from sickness, and concerning this, he sets out three things:

first, the prayer of Ezechias is set out;

second, the promise of healing: and the word of the Lord came to Isaiah (Isa 38:4);

third, the thanksgiving of Ezechias: the writing of Ezechias (Isa 38:9).

Concerning the first, he sets out three things.

First, his preparation for prayer: toward the wall, of the temple, or of his house, so that he might pray more devoutly and privately: I have called upon you in the day of my trouble (Ps 86:7).

Do you want to know the power of repentance? Do you want to understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185, of the enemy. That was important, but it was small compared with what else happened. The same king's repentance won the repeal the sentence God had passed on him. When he was sick, Isaiah had said, "Give direction for your household, for you will surely die, and not live." What expectation was left? What hope of recovery was there? The prophet had said, "You will surely die." But Hezekiah remembered what was written: "In the hour that you turn and lament, you will be saved." He turned his face to the wall, and from his bed of pain his mind soared up to heaven (for no wall is so thick as to stifle fervent prayer). He said, "Lord, remember me." … He whom the prophet's sentence had forbidden to hope was granted fifteen further years of life, the sun turning back its course as a witness.

Hearing that he was about to die, Hezekiah prayed not that he be granted several more years of life but that he be permitted to stand before the judgment of God, as he wished. For he knew that Solomon pleased God by not asking for a longer life. Preparing to journey to the Lord, therefore, Hezekiah chronicled his works, how he had walked before the Lord in truth and in perfection of heart. Happy is the conscience that remembers good works at a time of affliction: "Blessed are the pure in heart, for they will see God," or as it is written elsewhere, "Who will glory in the purity of his heart?" This is the explanation: perfection of heart can now be attributed to him because he destroyed idols, overturned the vessels of Baal in the temple, shattered the bronze serpent and did other things that Scripture commemorates.

(Verse 3) I beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: and Hezekiah wept with great weeping. And he said: I beseech you, Lord, remember, please, how I have walked before you in truth, and with a perfect heart, and that I have done what is good in your eyes. And knowing that he is about to die, he does not pray for a long life and many years, but instead asks what he should offer in God's judgement. For he knew that Solomon pleased God because he did not ask for a longer life; but going to the Lord, he recounts his works, how he walked before Him in truth and with a perfect heart. Happy is the conscience that remembers good deeds during times of affliction: Blessed are the pure in heart, for they shall see God (Matthew 5:8). And when elsewhere it is written: Who shall glory in having a pure heart (Prov. XX, 9)? This is solved as follows: the perfection of the heart is now said to consist in the fact that it has destroyed idols, perverted the vessels of the temple of Baal, broken the brazen serpent, and done other things that Scripture mentions. However, he wept with great weeping because of the Lord's promise to David, which he saw would perish in his death. For at that time Hezekiah had no sons; for after his death, Manasseh, when he was twelve years old, began to reign in Judah. From which it is clear that three years after his life was granted, Manasseh was born. Therefore, all this weeping is because he despaired of Christ being born from his own seed. Others assert that even holy men are afraid of death due to uncertainty of judgement and ignorance of God's sentence, of which seat they will inhabit. And at the same time, the question of fate is resolved, and the bonds of necessity and causes, in that the day of death is by no means appointed to each individual, but rather someone may live or die by the will of God and unknown mortal causes, especially since the appointed necessity of death is now delayed, and we have read of many who were resurrected after death.

Second, he sets out the prayer itself: and prayed; remember, that you would grant me life for the good things I have done, for God is said to have forgotten when he does not give a reward; in truth, of worship of you, with a perfect heart, as to love.

On the contrary, Proverbs 20:9 says: who can say: my heart is clean?; and to this is to be said that he does not say that his heart is perfect absolutely, but as to the fact that he had not halted after idols, as it says in 1 Kings 18:21. In the day of evils be not unmindful of good things (Sir 11:25).

Third, he sets out his compunction, and Ezechias wept: blessed are they that mourn (Matt 5:5): the prayer of the humble and the meek has always pleased you (Jdt 9:16).

(Verses 4-6) And the word of the Lord came to Isaiah, saying: Go and tell Hezekiah: Thus says the Lord God of David, your father: I have heard your prayer, I have seen your tears. Behold, I will add fifteen years to your days, and I will deliver you and this city from the hand of the king of Assyria, and I will protect it. The history, which is read consecutively in the volume of Kings, is referred to in a seemingly backwards order, as if it were a prophetic account. While Hezekiah was weeping with great sorrow, before Isaiah had left the middle part of the courtyard, the word of the Lord came to him, saying: Return and tell Hezekiah, the leader of my people: I have heard your prayer and seen your tears. Behold, I will heal you. But the Prophet of the Lord returns to the king by the command, in order to heal the one who had struck him; and he is called Hezekiah, the leader of his people, and the son of David, whose works he followed, for he did what was right in all things as David his father had done; and his prayer is heard, and tears are seen, for he walked before the Lord in truth and with a perfect heart, and he wept with great weeping; and he did what was pleasing in his eyes. Fifteen years are added to his life, which he did not ask for, and moreover, while he is still alive, the security of the kingdom is promised to him. But if, as some think, to live in the body is a condemnation, and according to what is said: Return, my soul, into your rest (Ps. 114:7). And in another place: Bring my soul out of prison (Ps. 141:8), death is to be desired so that we may be freed from prison: how then does the Lord now grant as a favor that he who was to be set free should still live for fifteen years in prison?

774. And the word of the Lord came to Isaiah. Here the promise of healing is set out.

And first, he sets out the hearing of the prayer, and the word of the Lord came, before he left the middle of the court (2 Kgs 20:4).

The number seven, as has often been said, denotes the week occasioned by the sabbath of the Old Testament. The number eight signifies the Lord's day, on which he clearly rose again, and this is relevant to the New [Testament]. When joined together, they are seen to make up the number fifteen.… Some commentators think that the fifteen additional years accorded to King Hezekiah are related to this parallel, so that the number fifteen is shown to have signified the course of his perfect life.

When Hezekiah, king of Judah, was still sick and weeping, there came an angel, and said to him: "I have seen thy tears, and I have heard thy voice. Behold, I add unto thy time fifteen years. And this shall be a sign to thee from the Lord: Behold, I turn back the shadow of the degrees of the house of thy father, by which the sun has gone down, the ten degrees by which the shadow has gone down," so that day be a day of thirty-two hours. For when the sun had run its course to the tenth hour, it returned again. And again, when Joshua the son of Nun was fighting against the Amorites, when the sun was now inclining to its setting, and the battle was being pressed closely, Joshua, being anxious lest the heathen host should escape on the descent of night, cried out, saying, "Sun, stand thou still in Gibeon; and thou moon, in the valley of Ajalon," until I vanquish this people. And the sun stood still, and the moon, in their places, so that day was one of twenty-four hours. And in the time of Hezekiah the moon also turned back along with the sun, that there might be no collision between the two elemental bodies, by their bearing against each other in defiance of law. And Merodach the Chaldean, king of Babylon, being struck with amazement at that time-for he studied the science of astrology, and measured the courses of these bodies carefully-on learning the cause, sent a letter and gifts to Hezekiah, just as also the wise men from the east did to Christ.

Prayer sometimes brings the dead back to life, but sometimes it may slay the living, as happened with the godly Peter. He brought Tabitha back to life by prayer, but he effected the death of Ananias and Sapphira. … The case of Hezekiah was also astonishing. Through prayer he added to the days of his life as king. He routed the mighty Assyrian army through the agency of a spiritual being.

I have heard your prayer, above: at the voice of your cry (Isa 30:19).

Second, he sets out the promise: behold I will add: you will add days to the days of the king (Ps 61:6).