Isaiah 39

Wesley: The king of Babylon sends ambassadors with letters and a present to Hezekiah, who shews them his treasures, v. 1, 2. Berodach-baladan—He seems to have been the king of Assyria’s vice-roy in Babylon, and upon that terrible slaughter in the Assyrian host, and the death of Sennacherib, and the differences among his sons, to have usurped absolute sovereignty over Babylon. And either himself or his son destroyed the Assyrian monarchy, and translated the empire to Babylon. Sent—Partly, for the reasons mentioned, 2 Chron. 32:31, and partly, to assure himself of the assistance of Hezekiah against the Assyrians, their common enemy.

Merodach-baladan’s envoys come with congratulations and gifts, but Wesley notes a political motive: an ally against Assyria. The friendly visit is a test Hezekiah does not recognize.

Calvin: at that time. Some think that this was the first king of the Chaldee nation; for his father, Baladin, had held the government over the Babylonians without the title of king. This Merodach, therefore, after having reigned twelve years, subdued the Assyrians, and made them tributaries to the Chaldeans; for it is a mistake to suppose that the war was begun by Nebuchadnezzar. Sent letters and a present to Hezekiah: this was done craftily by the Babylonian, in order to flatter and cajole Hezekiah; the pretence was, to congratulate Hezekiah on having recovered from his disease; yet sacred history appears to assign another reason, which was, that Merodach was induced by a miracle.

Wesley: Shewed—Which he did through pride of heart, 2 Chron. 32:25, 26, being lifted up by the great honour which God had done him, in working such glorious miracles for his sake, and by the great respects rendered to him from divers princes, and now by this great Babylonian monarch. So hard a matter is it even for a good man to be high and humble. His treasures—For though his country had lately been harassed by the Assyrians, yet he had reserved all his treasures and precious things, which he and his fathers had gathered in Jerusalem.

Hezekiah shows the envoys everything. Wesley traces it to pride after God’s great favors: “So hard a matter is it even for a good man to be high and humble.”

Calvin: and Hezekiah was glad. Blinded by ambition, he made an ostentatious display to the messengers; there lurked in his heart a desire of vain ostentation; he wished to make a favorable display of himself, that the Babylonian might be led to understand that this alliance would not be without advantage to him. He deserved to be reproved on another ground, that he directed his mind to foreign and unlawful aid, and to that extent denied honor to God, whom he had recently known to be his deliverer on two occasions. This is a remarkable example; nothing is more dangerous than to be blinded by prosperity.

Wesley heads the chapter: the king of Babylon sends ambassadors with letters and a present to Hezekiah, who shews them his treasures.

Hezekiah answers readily and seems proud of the distance his visitors had traveled. Isaiah’s questions are setting up a verdict.

Calvin: then came Isaiah the Prophet. He did not come as a private individual; he was not sent for, but came though he was not invited; in adversity the prophets are sought, but in prosperity are disregarded. What did those men say? He does not immediately inflict a severe reproof, but wounds him gently, so as to lead him to a confession of his sin. And yet it is evident from the reply that Hezekiah was not yet struck by that gentle reproof; he boasts that those men came from a distant country, from Babylon, because he was under the influence of ambition.

“There is nothing I have not shown them.” The admission is complete, and so is the exposure; Wesley links the display to pride and misplaced confidence in an alliance.

Calvin: then he said. Isaiah proceeds in his indirect admonition, to see if Hezekiah shall be moved by it and displeased with himself. He does not break out against the Prophet, but modestly confesses the state of the fact, though he does not yet acknowledge that he has sinned. Ambition deludes men so much, that by its sweetness it not only intoxicates but drives them mad, so that, even when they have been admonished, they do not immediately repent.

Isaiah introduces the verdict with the full title “the LORD of Armies”: the king who showed off his armory is about to hear from the Lord of every army.

Calvin: then Isaiah said to Hezekiah. From this judgment of God we perceive that the sin of Hezekiah was not small; God observes in Hezekiah’s joy, first, ingratitude; next, pride; the chief fault was ambition. Hear the word of Jehovah of hosts: being about to be the bearer of a harsh sentence, he begins by saying that he is God’s herald; he does not dread the face of the king, or fear to make known his disease, and to announce to him the judgment of God.

Wesley: behold—this judgment is denounced against him for his pride; for his ingratitude, whereby he took that honour to himself which he should have given entirely to God; and for his carnal confidence in that league which he had now made with the king of Babylon, by which, it is probable, he thought his mountain to be so strong, that it could not be removed.

Everything Hezekiah showed off will go to Babylon. Wesley names the fault: pride, ingratitude, and trust in the Babylonian league instead of in God.

Calvin: behold, the days come. He takes from his successors those things of which he vaunted so loudly, in order that they may have no ground for boasting of them. Thus the Lord punishes the ambition and pride of men, so that their name or kingdom, which they hoped would last for ever, is blotted out. If it be objected that it is unreasonable that the sacking of a city and the captivity of a nation should be attributed to the fault of a single man, there is no absurdity in God’s punishing the sin of a single man, and at the same time the crimes of a whole nation.

Wesley: thy sons—of thy grand-children. Eunuchs—they shall be servants to that heathen monarch, whereby both their bodies will be subject to slavery, and their souls exposed to the peril of idolatry, and all sorts of wickedness.

The judgment reaches Hezekiah’s descendants, who will serve in a pagan court. Wesley notes the danger to their souls as well as their bodies—exposure to idolatry in Babylon.

Calvin: of thy sons. It might be thought that this was far more distressing to Hezekiah, and therefore it is put last for the sake of heightening the picture. Even though any calamity spread widely in a nation, it is commonly thought that kings and their families will be exempted. When he understood, therefore, that his sons would be made captives and slaves, this must have appeared to him to be exceedingly severe. Hence again we may learn how much God was displeased with Hezekiah for seeking aid from earthly wealth, and boasting of it in the presence of wicked men.

Wesley: His resignation. Good is, &c.—I heartily submit to this sentence, as being both just, and merciful. True penitents, when they are under divine rebukes, call them not only just, but good. Not only submit to, but accept of the punishment of their iniquity. So Hezekiah did, and by this it appeared, he was indeed humbled for the pride of his heart.

Hezekiah accepts the verdict as “good.” Wesley calls it the response of a true penitent who receives God’s rebuke as both just and merciful. His added remark about peace in his own days can be read as relief or as resignation.

Calvin: good is the word of Jehovah. Hezekiah was not a stubborn or obstinately haughty man; when he is informed that the Lord is angry, he unhesitatingly acknowledges his guilt; he does not argue or contend with the Prophet, but conducts himself with gentleness and modesty. At least there shall be peace: the particle ki here denotes an exception, and therefore I have translated it at least; Hezekiah gives thanks to God for mitigating the punishment which he had deserved. It might be thought that Hezekiah was cruel in taking no care about posterity; but he does not disregard posterity; perceiving that God moderates the punishment by forbearance, he gives thanks to God, and bears more patiently the calamity which was to come.