INTRODUCTION

When the Assyrians first threatened Hezekiah, he went to the temple to get tribute to pay the Assyrian king (2 Kings 18:13-16). When Sennacherib invades, Hezekiah again goes to the temple, this time to pray (Isaiah 37:1, 14-20). He is the only king in Judah’s history to use the temple properly – as a house of prayer for all nations.

THE TEXT

“And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the Lord. And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz . . . .” (Isaiah 37:1-38).

BLASPHEMY

The Rabshakeh’s speech from the conduit of the upper gate ends with blasphemy against Yahweh (Isaiah 36:18-20), and when Sennacherib withdraws to fight at Libnah the Rabshakeh sends the blasphemy to Hezekiah in a letter (Isaiah 37:8-14). The blasphemy raises the stakes on the siege of Jerusalem. Sennacherib throws down the gauntlet and turns it into a contest of gods. Yahweh overhears, and is determined to respond (Isaiah 36:5-7). Hezekiah and his court rend their clothes and mourn over the blasphemy that is spoken at Jerusalem. Yahweh sees their mourning and acts.

PRAYER

The temple is a place of sacrifice and festivity, but at the dedication Solomon describes it as a place of prayer (1 Kings 8:29-30, 33, 35, 37, 42, 44). Yahweh responds to Solomon’s prayer with the promise that his “eyes” and “heart” will be directed toward the temple (1 Kings 9:3). Hezekiah’s prayer in the temple builds on this promise (Isaiah 37:17). He treats prayer as a legal petition, and brings the blasphemous letter Yahweh as evidence (v. 14). Hezekiah also appeals to Yahweh’s reputation: Assyria has burned all the false gods in fire (vv. 18-19), and the only way for Yahweh to prove Himself God is to deliver Jerusalem from Sennacherib’s hand (v. 20).

PROPHECY

Hezekiah is one of the few kings who voluntary asks a prophet for help (Isaiah 37:2; cf. Isaiah 7; 1 Kings 17). Isaiah’s prophecy assures the king that Yahweh has heard. He mockingly rebukes Sennacherib for claiming to have Yahweh-like power (Isaiah 37:22-25), and reminds Sennacherib that Yahweh plans his conquests (v. 26). Because of Assyria’s pride, their growth and glory will be as brief as grass on the housetop (v. 27). Sennacherib might seem a terrifying beast, but Yahweh is the beast-tamer (v. 29). Isaiah gives Hezekiah a sign: Judah is not withering grass but a fruitful harvest, roots going deep and fruit abundant (vv. 30-31). The sequence of years in verse 30 reminds us of the Sabbatical promises of Torah (Leviticus 25:18-22). Yahweh will give the land rest from Assyrian devastation, and the people of Jerusalem will go out from the city as Israel was delivered from Egypt.

PASSOVER

At night, Yahweh sends His angel of death to destroys 185,000 in the Assyrian camp, driving Sennacherib home to a ignominious end. The Passover that destroys Assyria is new life for Judah, and the “third year” promise of deliverance points to the “third day” resurrection of Jesus. The tree was threatened with destruction, but survived. Jerusalem was dead; but behold, she lives.