Former U.S. Secretary of State Dr. Henry Kissinger once told the New York Times, “There cannot be a crisis next week. My schedule is already full.”
Crises come, whether schedules permit them or not, and sometimes crises seem to pile up. How do we handle them? What life does to us depends on what life finds in us. A crisis does not make a person; it shows what a person is made of.
Hezekiah faced three crises in a short time: an international crisis (the invasion of the Assyrian army), a personal crisis (sickness and near death), and a national crisis (the visit of the Babylonian envoys). He came through the first two victoriously, but the third one tripped him up. Hezekiah was a great and godly man, but he was still a man, and that meant he had all the frailties of human flesh. However, before we find fault with him, we had better examine our own lives to see how successfully we have handled our own tests.
The Invasion Crisis (36:1—37:38; 2 Kings 18—19; 2 Chron. 32) Crises often come when circumstances seem to be at their best. Hezekiah had led the nation in a great reformation, and the people were reunited in the fear of the Lord. They had put away their idols, restored the temple services, and sought the blessing of their God. But instead of receiving blessing, they found themselves facing battles! “After all that Hezekiah had so faithfully done, Sennacherib king of Assyria came and invaded Judah” (2 Chron. 32: niv).
Had God turned a blind eye and a deaf ear to all that Hezekiah and his people had done? Of course not! The Assyrian invasion was a part of God’s discipline to teach His people to trust Him alone. Even Hezekiah had at first put his trust in treaties and treasures (2 Kings 18:13–16), only to learn that the enemy will keep the wealth but not keep his word. Judah had negotiated to get help from Egypt, an act of unbelief that Isaiah severely rebuked (Isa. 30:1–7; 31:1–3). God’s great purpose in the life of faith is to build godly character. Hezekiah and his people needed to learn that faith is living without scheming.
The Assyrians had ravaged Judah and were now at Lachish, about thirty miles southwest of Jerusalem. According to 2 Kings 18:17, Sennacherib sent three of his most important officers to arrange for Hezekiah’s surrender of the city: Tartan (“Supreme Commander”), Rabsaris (“Chief Officer”), and Rabshakeh (“Field Commander”). These are military titles, not personal names. The three men were met by three of Judah’s leading officials: Eliakim, Shebna (see Isa. 22:15–25), and Joah (36:3).
The place of their meeting is significant, for it is the very place where Isaiah confronted Ahaz, Hezekiah’s father, some thirty years before (7:3). Ahaz had refused to trust the Lord but had instead made a treaty with Assyria (2 Kings 16:5–9), and now the Assyrians were ready to take Jerusalem! Isaiah had warned Ahaz what Assyria would do (Isa. 7:17–25), and his words were now fulfilled.
Reproach (Isa. 36:4–21). The field commander’s speech is one of the most insolent and blasphemous found anywhere in Scripture, for he reproached the God of Israel (37:4, 17, 23–24). He emphasized the “greatness” of the king of Assyria (36:4, 13) because he knew the common people were listening and he wanted to frighten them (vv. 11–12). His speech is a masterful piece of psychological warfare in which he discredits everything that the Jews held dear. The key word is trust, used seven times (vv. 4–7, 9, 15). “In what is your confidence?” asked the field commander. “You can have no confidence, for everything you trust in has failed!”
He began with their strategy. They had turned to Egypt for help, but Egypt was only a broken reed. (Isaiah had said the same thing! See 30:1–7; 31:1–3.) As for trusting the Lord, that was sure to fail. Hezekiah had incurred the Lord’s displeasure by removing the high places and altars and requiring everybody to worship at Jerusalem. (What did a heathen soldier know about the worship of the true God?) So, according to the field commander, Judah had no help on earth (Egypt) or in heaven (the Lord). They were already defeated!
What about their military resources? Hezekiah had fortified Jerusalem (2 Chron. 32:2–8), but the field commander laughed at Judah’s military might. Judah had neither the men, the horses, nor the chariots to attack the Assyrians. Even if Assyria provided the equipment, the Jewish soldiers were too weak to defeat the least of the enemy’s officers. All the chariots and horsemen of Egypt could never defeat Sennacherib’s great army. (Isaiah would agree with him again; see Isa. 30:15–17.)
The field commander’s coup de grace was that everything Assyria had done was according to the will of the Lord (36:10). How could Judah fight against its own God? In one sense, this statement was true; for God is in charge of the nations of the world (10:5–6; Dan. 4:17, 25, 32; 5:21). But no nation can do what it pleases and use God for the excuse, as Sennacherib and his army would soon find out.
According to the field commander, Judah could not trust in its strategy, its military resources, or in its God. Nor could its people trust in their king (Isa. 36:13–20). The king of Assyria was a “great king,” but Hezekiah was a nobody who was deceiving the people. Instead of trusting Hezekiah’s promise of help from the Lord, the people should trust Sennacherib’s promise of a comfortable home in Assyria. The people knew that their farms, orchards, and vineyards had been ruined by the Assyrian army, and that Judah was facing a bleak future. If they stayed in Jerusalem, they might starve to death. Perhaps they should surrender and keep themselves and their families alive.
Hezekiah and Isaiah had told the people to trust the Lord, but the field commander reminded the people that the gods of the other nations had not succeeded in protecting or delivering them. (Hezekiah knew why; see 37:18–19.) Even Samaria was defeated, and they worshipped the same God as Judah. To the field commander, Jehovah was just another god, and Sennacherib did not need to worry about Him.
God summons us to walk by faith and not by sight (2 Cor. 5:7). To those Jews in Jerusalem who were living in unbelief, the field commander’s arguments must have seemed reasonable, and his evidence compelling. But God had promised to deliver His people from the Assyrian army, and His word would stand.
Repentance (Isa. 36:22—37:20). By the king’s orders, nobody replied to the field commander’s speech. Insolence is best answered with silence. Jerusalem’s deliverance did not depend on negotiating with the enemy but on trusting the Lord.
Hezekiah and his officers humbled themselves before the Lord and sought His face. As the king went into the temple, perhaps he recalled the promise God had given to Solomon after he had dedicated the temple: “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land” (2 Chron. 7:14).
Even though the Lord had brought Assyria to chasten Judah (Isa. 7:17–25), He had determined that Jerusalem would not be taken by the enemy (10:5–34). Previous to the invasion, when Hezekiah had been deathly ill, Isaiah had assured him of deliverance (38:4–6). God’s promises are sure, but God’s people must claim them by faith before God can work. So the king sent word to Isaiah, asking him to pray, and the king himself called out to the Lord for help.
In the building up of our faith, the Word of God and prayer go together (Rom. 10:17). That is why Isaiah sent the king a message from the Lord. His word of encouragement had three points: (1) do not be afraid, (2) the Assyrians will depart, and (3) the “great king” will die in Assyria.
When the three Assyrian officers returned to headquarters, they learned that an Egyptian army was on its way to help defend Hezekiah. Sennacherib did not want to fight a war on two fronts, so he started to put more pressure on Jerusalem to surrender immediately. This threatening message came to Hezekiah in the form of a letter, and he took it to the temple and “spread it before the Lord.”
Hezekiah’s prayer (Isa. 37:15–20) is saturated with biblical theology and is not unlike the prayer of the church in Acts 4:24–31. He affirmed his faith in the one true and living God, and he worshipped Him. Jehovah is “Lord of Hosts,” that is, “Lord of the armies” (Ps. 46:7, 11). He is the Creator of all things (96:5) and knows what is going on in His creation. His eyes can see our plight, and His ears can hear our plea (see Ps. 115). King Hezekiah did not want deliverance merely for his people’s sake, but that God alone might be glorified (Isa. 37:20; Ps. 46:10).
Reply (Isa. 37:21–35). God’s response to this prayer was to send King Hezekiah another threefold message of assurance: Jerusalem would not be taken (vv. 22, 31–35); the Assyrians would depart (vv. 23–29); and the Jews would not starve (v. 30).
(1) Jerusalem would be delivered (vv. 22, 31–35). The “daughter of Zion” was still a virgin; she had not been ravaged by the enemy. She could look at the Assyrians and shake her head in scorn, for they could not touch her. God would spare His remnant and plant them once more in the land.
Why did God deliver His people, when so many of them were not faithful to Him? First, to glorify His own name (vv. 23, 35), the very thing about which Hezekiah had prayed (v. 20). God defended Jerusalem for His name’s sake, because Sennacherib had reproached the Holy One of Israel. The Assyrians had exalted themselves above men and gods, but they could not exalt themselves above Jehovah God, the Holy One of Israel!
God also saved Jerusalem because of His covenant with David (v. 35; 2 Sam. 7). Jerusalem was the City of David, and God had promised that one of David’s descendants would reign on the throne forever. This was fulfilled ultimately in Jesus Christ (Luke 1:32–33), but God did keep David’s lamp burning in Jerusalem as long as He could (1 Kings 11:13, 36).
The Jewish nation had an important mission to fulfill in bringing the Savior into the world, and no human army could thwart the purposes of Almighty God. Even though only a remnant of Jews might remain, God would use His people to accomplish His divine purposes and fulfill His promise to Abraham that all the world would be blessed through him (Gen. 12:1–3).
(2) The Assyrians would depart (vv. 23–29). God addressed the proud Assyrian king and reminded him of all the boastful words he and his servants had spoken. “I” and “my” occur seven times in this passage. It reminds us of Lucifer’s words in 14:12–17 and our Lord’s parable in Luke 12:13–21. “Pride goes before destruction, and a haughty spirit before a fall” (Prov. 16: nkjv).
Sennacherib boasted of his military might and his great conquests, for no obstacle stood in his way. If he so desired, like a god, he could even dry up the rivers! But the king of Assyria forgot that he was only God’s tool for accomplishing His purposes on the earth, and the tool must not boast against the Maker (Isa. 10:5–19). God would humble Sennacherib and his army by treating them like cattle and leading them away from Jerusalem (37:7, 29).
(3) The people would not starve (v. 30). We do not know the month in which these events occurred, but it may have been past the time for sowing a new crop. Before the people could get the land back to its normal productivity, they would have to eat what grew of itself from previous crops, and that would take faith. They would also need to renovate their farms after all the damage the Assyrians had done. But the same God who delivered them would provide for them. It would be like the years before and after the Year of Jubilee (Lev. 25:1–24).
Some Bible scholars believe that Psalm 126 was written to commemorate Jerusalem’s deliverance from the Assyrian army. The psalm surely is not referring to the Jews’ deliverance from the Babylonian captivity, because that was not a sudden event that surprised both Jews and Gentiles, nor did the Gentiles praise Jehovah for delivering Israel from Babylon. Psalm 126 fits best with the events described in Isaiah 36 and 37.
The harvest promise in verse 30 parallels Psalm 126:5–6. The seed would certainly be precious in those days! That grain could be used for making bread for the family, but the father must use it for seed; so it is no wonder he weeps. Yet God promised a harvest, and He kept His promise. The people did not starve.
Retaliation (Isa. 37:36–38). The field commander had joked that one Assyrian junior officer was stronger than 2,000 Jewish charioteers (36:8–9), but it took only one of God’s angels to destroy 185,000 Assyrian soldiers! (See Ex. 12:12; 2 Sam. 24:15–17.) Isaiah had prophesied the destruction of the Assyrian army. God would mow them down like a forest (Isa. 10:33–34), devastate them with a storm (30:27–30), and throw them into the fire like garbage on the city dump (vv. 31–33).
But that was not all. After Sennacherib left Judah a defeated man, he returned to his capital city of Nineveh. Twenty years later, as a result of a power struggle among his sons, Sennacherib was assassinated by two of his sons in fulfillment of Isaiah’s prophecy (37:7), and it happened in the temple of his god! The field commander had ridiculed the gods of the nations, but Sennacherib’s own god could not protect him.
The Illness Crisis (38:1–22; 2 Kings 20:1–11)
Peril (Isa. 38:1). As mentioned before, this event took place before the Assyrian invasion, though the invasion was impending (see v. 6). When the president or prime minister of a country is sick or injured, it affects everything from the stock market to the news coverage. Imagine how the people of Judah reacted when they heard that the king was going to die—and Assyria was on the march! If their godly leader died, who would govern them?
But there was even more involved. Apparently, Hezekiah did not have a son and therefore would have to appoint a near relative to take the throne of David. Would God’s promise to David fail (2 Sam. 7:16)? And why would it fail at a time of national calamity?
Prayer (Isa. 38:2–3). The king did not turn to the wall in a sulking manner, like Ahab (1 Kings 21:4), but in order to have privacy for his praying. It may be too that he was turning his face toward the temple (8:28–30). Some have criticized Hezekiah for weeping and praying, saying that his prayer was selfish, but most of us would have prayed the same way. It is a natural thing for us to want to live and continue serving God. Furthermore, Hezekiah was burdened for the future of the throne and the nation.
Hezekiah did not ask God to spare him because he had been such a faithful servant (Isa. 38:3). That would be a subtle form of bribery. Rather, he asked God to spare him so he could continue to serve and complete the spiritual restoration of the nation. Certainly he was concerned about his own life, as any of us would be, but he also had a burden for his people.
Promise (Isa. 38:4–8). The request was granted quickly, for Isaiah had not gone very far from the sick room when the Lord gave him the answer (2 Kings 20:4). The prophet became the king’s physician and told the attendants what medicine to apply (Isa. 38:21). God can heal by using any means He desires. Isaiah also told the king that his life would be prolonged for fifteen years. The king asked confirmation of the promise (v. 22), and God gave him a sign. The sundial was probably a pillar whose shadow marked the hours on a double set of stairs. In another promise, Isaiah assured the king that the Assyrians would not capture Jerusalem.
Pondering (Isa. 38:9–20). Hezekiah was an author of psalms (v. 20) and supervised a group of scholars who copied the Old Testament Scriptures (Prov. 25:1). In this beautiful meditation, the king tells us how he felt during his experience of illness and recovery. He had some new experiences that transformed him.
For one thing, God gave him a new appreciation of life (Isa. 38:9–12). We take life for granted till it is about to be taken from us, and then we cling to it as long as we can. Hezekiah pictured death as the end of the journey (vv. 11–12), a tent taken down (v. 12a; and see 2 Cor. 5:1–8), and a weaving cut from the loom (Isa. 38:12b). Life was hanging by a thread!
He also had a new appreciation of prayer (vv. 13–14). Were it not for prayer, Hezekiah could not have made it. At night the king felt like a frail animal being attacked by a fierce lion, and in the daytime he felt like a helpless bird. During this time of suffering, Hezekiah examined his own heart and confessed his sins, and God forgave him (v. 17). “Undertake for me” means “Be my surety. Stand with me!”
The king ended with a new appreciation of opportunities for service (vv. 15–20). There was a new humility in his walk, a deeper love for the Lord in his heart, and a new song of praise on his lips. He had a new determination to praise God all the days of his life, for now those days were very important to him. “So teach us to number our days, that we may apply our hearts unto wisdom” (Ps. 90:12).
There are some students who feel that Hezekiah was wrong in asking God to spare his life. Three years later, his son Manasseh was born (2 Kings 21:1), and he reigned for fifty-five years, the most wicked king in the entire dynasty! Had Hezekiah died without an heir, this would not have happened. But we have no guarantee that any other successor would have been any better, and Manasseh’s grandson was godly King Josiah, who did much to bring the nation back to the Lord. Manasseh did repent after God chastened him, and he ended his years serving the Lord (2 Chron. 33:11–20). It is unwise for us to second-guess God or history.