2 Kings 20:6
And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake.
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(6) I will add unto thy days fifteen years.—In the Jewish reckoning fourteen years and a fraction of a year would count as fifteen years. With this very definite prediction comp. Isaiah 7:8; Isaiah 23:15; Jeremiah 25:11-12.

And I will deliver thee . . .—So that the Assyrians had not yet retired from the West. For the rest of the verse see 2Kings 19:34.

2 Kings 20:6. I will add to thy days fifteen years — Beyond what thou dost now expect, and beyond the time thou wouldst live if I left thee to the force of thy disease. We have not an instance of any other who was told beforehand just how long he should live. God has wisely kept us at uncertainties, that we may be always ready.

20:1-11 Hezekiah was sick unto death, in the same year in which the king of Assyria besieged Jerusalem. A warning to prepare for death was brought to Hezekiah by Isaiah. Prayer is one of the best preparations for death, because by it we fetch in strength and grace from God, to enable us to finish well. He wept sorely: some gather from hence that he was unwilling to die; it is in the nature of man to dread the separation of soul and body. There was also something peculiar in Hezekiah's case; he was now in the midst of his usefulness. Let Hezekiah's prayer, see Isa 38. interpret his tears; in that is nothing which is like his having been under that fear of death, which has bondage or torment. Hezekiah's piety made his sick-bed easy. O Lord, remember now; he does not speak as if God needed to be put in mind of any thing by us; nor, as if the reward might be demanded as due; it is Christ's righteousness only that is the purchase of mercy and grace. Hezekiah does not pray, Lord, spare me; but, Lord, remember me; whether I live or die, let me be thine. God always hears the prayers of the broken in heart, and will give health, length of days, and temporal deliverances, as much and as long as is truly good for them. Means were to be used for Hezekiah's recovery; yet, considering to what a height the disease was come, and how suddenly it was checked, the cure was miraculous. It is our duty, when sick, to use such means as are proper to help nature, else we do not trust God, but tempt him. For the confirmation of his faith, the shadow of the sun was carried back, and the light was continued longer than usual, in a miraculous manner. This work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen.The king of Assyria in 714 and 713 B.C. was Sargon (B.C. 721-705). If then the Biblical and Assyrian chronologies which agree exactly in the year of the taking of Samaria (721 B.C.), are to be depended on, the king of Assyria here must have been Sargon. It may be conjectured that he had taken offence at something in the conduct of Hezekiah, and have threatened Jerusalem about this time (compare Isaiah 20:6). There is, however, no evidence of actual hostilities between Judaea and Assyria in Sargon's reign. 5. Thus saith … the God of David thy father—An immediate answer was given to his prayer, containing an assurance that the Lord was mindful of His promise to David and would accomplish it in Hezekiah's experience, both by the prolongation of his life, and his deliverance from the Assyrians.

on the third day—The perfect recovery from a dangerous sickness, within so short a time, shows the miraculous character of the cure (see his thanksgiving song, Isa 38:9). The disease cannot be ascertained; but the text gives no hint that the plague was raging then in Jerusalem; and although Arab physicians apply a cataplasm of figs to plague-boils, they also do so in other cases, as figs are considered useful in ripening and soothing inflammatory ulcers.

Fifteen years beyond what thou dost expect, and beyond what thou wouldst do if I should leave thee to the force of thy disease.

Out of the hand of the king of Assyria; this is added, either, first, Because he might otherwise fear the Assyrian’s return to this city, from which he was so shamefully repulsed. Or, secondly, Because this sickness happened before that great slaughter, 2 Kings 19:35; of which See Poole "2 Kings 20:1".

For mine own sake; to vindicate my glory against that insolent blasphemer.

And I will add unto thy days fifteen years,.... See Gill on Isaiah 38:5.

and I will deliver thee, and this city, out of the hand of the king of Assyria; by which it appears that this sickness and recovery were before the destruction of the Assyrian army:

and I will defend this city for mine own sake, and for my servant David's sake: for the sake of his honour and glory in the temple, and the service of it, that were in Jerusalem, and for the sake of his promise to David and his seed.

And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake.
6. fifteen years] See above on verse 1.

I will deliver thee and this city out of the hand of the king of Assyria] Some stress has been laid on these words as though they necessarily implied that Jerusalem was still besieged. The preposition rendered ‘out of’ is literally ‘from’, and if that be borne in mind there is no reason why the words should not refer to the continued protection which Hezekiah and his city enjoyed afterwards when Sennacherib had been driven away.

for mine own sake, and for my servant David’s sake] These words, which occur before in 2 Kings 19:34, are not found in Isaiah 38.

Verse 6. - And I win add unto thy days fifteen years. God "does exceeding abundantly more than we either ask or think" (Ephesians 3:20). Hezekiah had asked for nothing more than immediate escape from death. God grants him fifteen additional years of life, i.e. more than doubles the length of his reign. And I will deliver thee and this city out of the hand of the King of Assyria. If Hezekiah's illness took place in B.C. 713, and Jerusalem was then in danger of being attacked by the Assyrians, the king who threatened the attack must have been Sargon. Sargon made an expedition into Palestine in B.C. 720, another in B.C. 713, and a third in B.C. 711. In none of them does he seem to have invaded Judaea; but in the third he counts the Jews among his enemies ('Eponym Canon,' p. 130, line 32). Hezekiah, who had revolted from him (2 Kings 18:7), may well have felt alarm both in B.C. 713 and 711. And I will defend this city for mine own sake, and for my servant David's sake (comp. 2 Kings 19:34). The promise given in B.C. 713 in respect of Sargon was repeated in B.C. 699 (?) with respect to Sennacherib in almost the same words. 2 Kings 20:6This prayer of the godly king was answered immediately. Isaiah had not gone out of the midst of the city, when the word of the Lord came to him to return to the king, and tell him that the Lord would cure him in three days and add fifteen years to his life, and that He would also deliver him from the power of the Assyrians and defend Jerusalem. התּיּכנה העיר, the middle city, i.e., the central portion of the city, namely, the Zion city, in which the royal citadel stood. The Keri הת חצר, the central court, not of the temple, but of the royal citadel, which is adopted in all the ancient versions, is nothing more than an interpretation of the עיר as denoting the royal castle, after the analogy of 2 Kings 10:25. The distinct assurance added to the promise "I will heal thee," viz., "on the third day thou wilt go into the house of the Lord," was intended as a pledge to the king of the promised cure. The announcement that God would add fifteen years to his life is not put into the prophet's mouth ex eventu (Knobel and others); for the opinion that distinct statements as to time are at variance with the nature of prophecy is merely based upon an a priori denial of the supernatural character of prophecy. The words, "and I will deliver thee out of the hand of the Assyrians," imply most distinctly that the Assyrian had only occupied the land and threatened Jerusalem, and had not yet withdrawn. The explanation given by Vitringa and others, that the words contain simply a promise of deliverance out of the hand of the oppressor for the next fifteen years, puts a meaning into them which they do not contain, as is clearly shown by Isaiah 37:20, where this thought is expressed in a totally different manner. וגו על־העיר וגנּותי ע: as in 2 Kings 19:34, where the prophet repeated this divine promise in consequence of the attempt of Sennacherib to get Jerusalem into his power.
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