Hezekiah’s Illness and Recovery 1 In those days Hezekiah fell sick to the point of death. And Isaiah son of Amoz the prophet came to him and said to him: Thus says the LORD: Give orders to your house, for you are dying and will not live.
Jerome · AD 420 [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.
Cosmas Indicopleustes · AD 550 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.
Thomas Aquinas · AD 1274 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.
2 And Hezekiah turned his face to the wall and prayed to the LORD,
Jerome · AD 420 (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.
Thomas Aquinas · AD 1274 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).
3 and said: Please, LORD, remember how I have walked before you in truth and with a whole heart, and have done what is good in your eyes. And Hezekiah wept a great weeping.
Cyril of Jerusalem · AD 386 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 185,000 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.
Jerome · AD 420 (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.
Thomas Aquinas · AD 1274 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.
4 And the word of the LORD came to Isaiah, saying:
Jerome · AD 420 (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.
Thomas Aquinas · AD 1274 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).
5 Go and say to Hezekiah, Thus says the LORD, the God of David your father: I have heard your prayer, I have seen your tear. See, I am adding fifteen years to your days.
Hippolytus of Rome · AD 235 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.
Sahdona the Syrian · AD 649 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.
Thomas Aquinas · AD 1274 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).
6 And from the palm of the king of Assyria I will deliver you and this city; and I will shield this city.
7 And this will be the sign for you from the LORD, that the LORD will do this thing that he has spoken:
Jerome · AD 420 (Verses 7-8) And this shall be a sign to you from the Lord, that the Lord will do this word that he has spoken: Behold, I will turn back the shadow of the steps by which it has gone down on the sun dial of Ahaz ten steps backwards: and the sun returned ten steps by the same steps that it had gone down.
Thomas Aquinas · AD 1274 Third, he sets out the confirmation by a sign: and this shall be a sign to you.
8 See, I am turning back the shadow of the steps, which has gone down on the steps of Ahaz with the sun, backward ten steps. And the sun turned back ten steps, on the steps it had gone down.
Hippolytus of Rome · AD 235 We find in the commentaries, written by our predecessors, that day had thirty-two hours. For when the sun had run its course, and reached the tenth hour, and the shadow had gone down by the ten degrees in the house of the temple, the sun turned back again by the ten degrees, according to the word of the Lord, and there were thus twenty hours.
Cyril of Jerusalem · AD 386 For Hezekiah's sake the sun turned back, but for Christ the sun was eclipsed. The sun did not simply retrace its path for Christ but was completely eclipsed. This shows the difference between Hezekiah and Jesus. The former's prayer resulted in the canceling of God's decree. But does not Jesus forgive sins? Repent, shut your door, and pray to be forgiven.
Thomas Aquinas · AD 1274 With the sun, that is, through the movement of the sun; ten lines, by which ten hours were calculated according to the movement of the shadow; and the sun returned: if it did so right away, then that artificial day had twenty-two hours of daylight, nearly doubled according to the Gloss; but if it returned through the lines successively, so that it came through ten and returned…
Hezekiah’s Song of Thanksgiving 9 A writing of Hezekiah king of Judah, when he had been sick and lived through his sickness:
Jerome · AD 420 (Verse 9) The Scripture of King Hezekiah of Judah when he became ill and recovered from his illness. LXX. The Prayer of King Hezekiah of Judah when he was sick and rose from his sickness. I wonder why only the Seventy have included this prayer in the scripture, since the prayer is called Thephellath (), not Machthar ().
Thomas Aquinas · AD 1274 775. The writing of Ezechias. Here his thanksgiving for the healing promised to him is set out. And first, he sets out the title: the writing, namely, this is the writing; second, he sets out the song: I said, in which he does three things: first, he laments the danger which he has escaped; second, he recalls the benefit which he has received: O Lord, if man's life be such (Isa…
10 I myself said, In the stillness of my days I must go into the gates of Sheol; I am deprived of the rest of my years.
Jerome · AD 420 (Verse 10) I said in the middle of my days, I shall go to the gates of the grave: I have sought the remainder of my years.
Bonaventure · AD 1257 In the mystery of the anointing of kings, Christ is symbolized by David, Solomon, Ezechiah and Josiah. Christ is symbolized by Ezechiah: "Once I said, 'In the noontime of life I must depart! To the gates of the nether world I shall be consigned.'"
Thomas Aquinas · AD 1274 And he laments three things. First, the horror of death: in the midst of my days, that is, in my youth, to the gates of hell, that is, limbo, or death, or the grave: my life was drawing near to hell beneath (Sir 51:6).
11 I said, I shall not see Yah — Yah in the land of the living; I shall not look on a human any more among the inhabitants of the world of the ceasing.
Jerome · AD 420 (Verses 11-12) I said, I shall not see the Lord God in the land of the living: I shall behold man no more, nor the inhabitant of rest. My generation has ceased: it has been taken away and rolled up from me like a shepherd's tent. My life has been cut off as by a weaver: while I was still beginning, it cut me off. I said, I shall not see the Lord God in the land of the living.
Cosmas Indicopleustes · AD 550 I shall no longer behold the salvation of God upon the earth. The salvation of God here signifies Christ; for thus also Symeon, when he took up Christ in his arms, prayed God to be allowed to depart from this life, since his eyes had seen the salvation of God, namely Christ himself for it had been revealed to him by the Spirit that he should not see death, until he had seen the…
Thomas Aquinas · AD 1274 Second, he laments the loss of good things, as to the vision of God: I sought, from the Lord, that he might supply, the residue, taken away from me, or I sought in myself how much life remained for me.
12 My dwelling has been pulled up and rolled away from me like a shepherd’s tent. I have rolled up my life like a weaver; he cuts me off from the thrum. From day until night you make an end of me.
Cosmas Indicopleustes · AD 550 It has gone out and gone away from me, as one takes down the tent which he had pitched; meaning: And so completely has my former overweening arrogance departed from me, that I am like one, who, after having pitched a tent, forthwith takes it down again.
Thomas Aquinas · AD 1274 And as to the posterity of his sons: my generation, namely, of sons, for he did not yet have sons, is rolled away from me, folded up, so that it is not continued to his descendants, above: it shall be removed as the tent of one night (Isa 24:20).
13 I have set myself calm until morning; like a lion, so he breaks all my bones. From day until night you make an end of me.
Jerome · AD 420 (Verse 13) I hoped until morning; like a lion, it has crushed all my bones. From morning until evening you will finish me.
Cosmas Indicopleustes · AD 550 In that day I was delivered till morning as to a lion, he did so break all my bones—from day even to night was I delivered over; meaning: In the time then of my sickness, I was delivered over to the fever as to a terrible lion that was crushing all my bones, so that, as it raged, I was tortured incessantly from morning till evening and from evening till day-dawn
Thomas Aquinas · AD 1274 776. Third, he laments his anxiety of heart. And first, as to the continual expectation of death: from morning, namely, I was speaking, even tonight you will make an end of me, in death.
14 Like a swift, a swallow, so I chirp; I moan like a dove. My eyes are worn out looking to the height. Lord, I am oppressed — be my surety!
Cosmas Indicopleustes · AD 550 As a swallow so shall I chatter, and as a dove so shall I mourn; that is, In the time of my sickness I would utter cries like the sharp and quivering notes of the swallow, and in my pangs I would wail after the wont of doves.
Thomas Aquinas · AD 1274 Second, as to the deferral of hope; and he sets out things: the compunction of the one who hopes: I will cry like a young swallow, looking for its mother, because it does not see her, like a dove, namely, with mourning: her bondwomen were led away mourning as doves (Nah 2:7).
15 What shall I speak? He has both said it to me and himself done it. I will walk slowly all my years, over the bitterness of my soul.
Jerome · AD 420 (Verse 15.) Like the chick of a swallow, so will I cry out: I will meditate as a dove: My eyes are weakened looking towards the height. Lord, I suffer violence; answer for me: what shall I say or what shall he answer me when he himself has done? LXX: Like a swallow, thus will I cry out; like a dove, thus will I meditate.
Thomas Aquinas · AD 1274 What shall I say, as though turned to himself: what can I set against God? Or what shall he answer, when he must respond to my questions, whereas he himself has done it, made me, or my punishment: if he will contend with him (Job 9:3), below: shall he gainsays his maker (Isa 45:9).
16 Lord, by these things people live, and in all of them is the life of my spirit. So restore me, and let me live.
Jerome · AD 420 (Verse 16) I will consider all my years in the bitterness of my soul. Lord, if this is how one lives, and in such a life of my spirit, you will correct me and give me life. Nothing of the long things of mortals lasts, and all the happiness of the world, while it is held, is lost. For when the time of tribulation comes, everything that is past does not help the one who endures.
Thomas Aquinas · AD 1274 777. O Lord, if man's life be such. Here he recalls the benefit which he has received; and first, correction: if man's life be such, that is, if the life of men is so miserable, or if life is acquired through tribulation: reproofs of instruction are the way of life (Prov 6:23).
17 See, it was for my well-being that I had bitterness, bitterness; and you — you have loved my soul out of the pit of nothingness, for you have cast all my sins behind your back.
Jerome · AD 420 (Verse 17) Behold, in peace is my bitterest bitterness. But you have saved my soul from perishing: you have cast all my sins behind your back. But you have delivered my soul, so that it would not perish, either in this present life or in the future. You have cast all my sins behind me, so that I may not behold them in sadness, but rather contemplate your mercy.
Cosmas Indicopleustes · AD 550 And thou hast resuscitated my breath, and having been comforted by thee I lived. For thou didst rescue my soul that it might not perish, and thou hast cast behind me all my sins; meaning: For by comforting me Thou didst resuscitate my breath and I lived; having rallied my soul that was perishing, Thou hast cast my sins behind, and not suffered them to be spread out before me
Thomas Aquinas · AD 1274 And then he sets out: behold in peace, as if to say: in the people having peace from the Assyrians, bitterness, hangs over me: laughter shall be mingled with sorrow (Prov 14:13).
18 For Sheol does not give you thanks, death does not praise you; those who go down to the pit do not hope for your faithfulness.
Athanasius of Alexandria · AD 373 [Those who live in a godly manner] and participate in such goodness are the only ones able to give glory to God, and that is what really constitutes a feast and a holy day. For the feast is not indulging in a lot of food or dressing up in lovely clothes. It is not enjoying days of leisure. It is acknowledging God and offering thanksgiving and songs of praise to him.
Cosmas Indicopleustes · AD 550 For they that are in the grave cannot praise thee, nor can the dead celebrate thee; nor can they that are in the grave hope for thy mercy.
Thomas Aquinas · AD 1274 Third, he assigns the reason for his liberation, and first, as to the uselessness of death: for hell, that is, the damned, or the grave; death, the devil, or the dead; your truth, the truth of his promises, or the Son: for there is no one in death, that is mindful of you: and who shall confess to you in hell? (Ps 6:5).
19 The living, the living — he gives you thanks, as I do this day. A father to sons makes known your faithfulness.
Jerome · AD 420 (Verse 19) Living, the living himself will confess to you, as I do today. The father will make your truth known to the children. The living, the living themselves will confess to you, just as I do today. And this confession is set forth for praise.
Cyril of Alexandria · AD 444 "For from this day I shall beget children who will announce your righteousness." Some say that he promises to institute a choir [chorostasia] and to appoint chanters of psalms with good voices in the temple.
Thomas Aquinas · AD 1274 Second, as to the praise of the living: the living, the living, repeated for greater affirmation, or because of the twofold life: we that live bless the Lord (Ps 115:18).
20 The LORD is here to save me — and we will play my stringed music all the days of our lives at the house of the LORD.
Athanasius of Alexandria · AD 373 At no time should one freely praise God more than when one has passed through afflictions. Nor again should one at any time give thanks more than when he finds rest from toil and temptations.
Jerome · AD 420 (Verse 20) Lord, save me, and we will sing our songs all the days of our life in the house of the Lord. Therefore save me, O Lord; and all who believe in you and are delivered by your help, may we sing to you in the Temple all the days of our life.
Thomas Aquinas · AD 1274 778. O Lord, save me. Here he asks that the promise be fulfilled: save me, from the Assyrians, and from infirmity: I will bless the Lord at all times, his praise shall be always in my mouth (Ps 34:1).
21 And Isaiah said: Let them take a cake of figs and rub it on the boil, and let him live.
Jerome · AD 420 (Verses 21, 22.) And Isaiah commanded them to take a lump of figs and apply it to the boil, and he would be healed. And Hezekiah said that the sign would be that he would go up to the house of the Lord.
Thomas Aquinas · AD 1274 779. Now Isaiah had ordered. Here he sets out the order of the healing. And this has been transposed and ought to be before the giving of the sign, as is clear from 2 Kings 20:7–11; but because he intends not to give history, but prophecy, he first sets out what pertains to prophecy.
22 And Hezekiah said: What is the sign that I will go up to the house of the LORD?
Thomas Aquinas · AD 1274 Second, Ezechias asks for a sign: and Ezechias had said: what shall be the sign? The Jews require signs: and the Greeks seek after wisdom (1 Cor 1:22).