Verse-by-Verse Bible Commentary
Isaiah 38:8

Clarke's Commentary

Verse Isaiah 38:8. Which is gone down - "By which the sun is gone down"] For בשמש bashshemesh, the Septuagint, Syriac, and Chaldee read השמש, hashshemesh. - Houbigant. In the history of this miracle in the book of Kings, (2 Kings 20:9-11,) there is no mention at all made of the sun, but only of the going backward of the shadow: which might be effected by a supernatural refraction. The first ὁ ἡλιος, the sun, in this verse is omitted in the Septuagint, MS. Pachom.

Bridgeway Bible Commentary

Hezekiah’s illness and recovery (38:1-22)

The events recorded in Chapters 38 and 39 probably happened before those of the previous chapters. Hezekiah was about to die (38:1), but in answer to his prayer God gave him an extension of life. It seems that the reason for preserving Hezekiah’s life was to enable him to bring Judah through the time of conflict with Assyria (2-6). God gave Hezekiah a miraculous sign to confirm that this extension of life was according to the divine will (7-8).
Hezekiah then sang a psalm of praise to God for his recovery. He had expected to die, and his lack of knowledge of the future life gave him no cause for joy at all. Life seemed to him so short. Death, it seemed, would cut him off from all living things, even God (9-13). He was depressed, knowing he could do nothing to help himself, for life and death were in God’s hands (14-15).
This realization, however, now gave Hezekiah cause for hope. If his life was in God’s hands, God could save him. He realized that his sickness had been sent by God for his own benefit, so that his faith might be strengthened (16-17). He could not praise God if he were dead, but he could if he remained alive. He therefore determined that he would keep on praising God, both privately before his children and publicly in the temple (18-20).
Isaiah, who had announced God’s promise of healing to the king (see v. 4-6), adds a note to explain how the healing may have come about (21-22).

Coffman's Commentaries on the Bible

"And this shall be the sign unto thee from Jehovah, that Jehovah will do this thing that he hath spoken: behold, I will cause the shadow on the steps, which is gone down on the dial of Ahaz with the sun, to return backward ten steps. So the sun returned ten steps on the dial whereon it was gone down."

The account in 2 Kings mentions that it was by the specific request of Hezekiah that this sign was given in preference to a sign in which the shadow on the dial would have advanced ten steps. We receive this as an astounding miracle, wrought by the power of God himself, a miracle that is in every sense equal to that of Beth-horon (Joshua 10:12-15). All that we wrote in connection with that miracle is also applicable here. See my commentary on Joshua, pp, 110-113.

We are not interested in the learned dissertations by men explaining `why they cannot believe this.' Since when did unbelief ever need an explanation? Christ has already explained it. "Men have loved darkness rather than light because their deeds are evil" (John 3:19). As to `how' God performed this wonder, no man may claim to know. Given the fact that it was God who intervened here, where is there any problem? Is anything too hard for God?

We fully agree with Douglas on this. He said, "The attempts to explain the going back of the shadow by a parhelion (mock sun), or by an eclipse, or refraction have been utterly unsuccessful. Those who do not reject the narrative as a falsehood, nor explain it as a conjurer's trick, must accept it as a miracle."George C. M. Douglas, p. 293.

Barnes' Notes on the Whole Bible

Behold, I will bring again the shadow - The shadow, or shade which is made by the interception of the rays of the sun by the gnomon on the dial. The phrase ‘bring again’ (Hebrew, משׁיב mēshı̂yb) means to cause to return (Hiphil, from שׁוב shûb, to return); that is, I will cause it retrograde, or bring back. Septuagint, Στρέψω Strepsō - ‘I will turn back.’ Few subjects have perplexed commentators more than this account of the sun-dial of Ahaz. The only other place where a sun-dial is mentioned in the Scriptures is in the parallel place in 2 Kings 20:9-10, where the account is somewhat more full, and the nature of the miracle more fully represented: ‘This sign shalt thou have of the Lord, that the Lord will do the thing which he hath spoken: Shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees; nay, but let the shadow return backward ten degrees.’ That is, it would be in the usual direction which the shadow takes, for it to go down, and there would be less that would be decisive in the miracle. He therefore asked that it might be moved backward from its common direction, and then there could be no doubt that it was from God; 2 Kings 20:11 : ‘And Isaiah the prophet cried unto Yahweh, and he brought the shadow ten degrees backward, by which had gone down in the dial of Ahaz.’

The shadow of the degrees - That is, the shadow made on the degrees; or indicated by the degrees on the dial. But there has been much difficulty in regard to the meaning of the word degrees. The Hebrew word (מעלה ma‛ălâh from עלה ‛âlâh, to ascend, to go up) means properly an ascent; a going up from a lower to a higher region; then a step by which one ascends, applied to the steps on a staircase, etc. 1 Kings 10:19; Ezekiel 40:26, Ezekiel 40:31, Ezekiel 40:34. Hence, it may be applied to the ascending or descending figures or marks on a dial designating the ascent or descent of the sun; or the ascent or descent of the shadow going up or down by steps or hours marked on its face. The word is applied to a dial nowhere else but here. Josephus understands this as referring to the stem in the house or palace of Ahaz. ‘He desired that he would make the shadow of the sun which he had already made to go down ten steps in his house, to return again to the same place, and to make it as it was before;’ by which he evidently regarded Hezekiah as requesting that the shadow which had gone down on the steps of the palace should return to its place ten steps backward. It is possible that the time of day may have been indicated by the shadow of the sun on the steps of the palace, and that this may have constituted what was called the sun-dial of Ahaz; but the more probable interpretation is that which regards the dial as a distinct and separate contrivance. The Septuagint renders it by the word steps, yet understanding it as Josephus does, Ἀναβαθμοὺς τοῦ οικου τοῦ πατρός σου Anabathmous tou oikou tou patros sou - ‘The steps of the house of thy father.’

Which is gone down on the sun-dial of Ahaz - Margin, ‘Degrees by,’ or ‘with the sun.’ Hebrew, literally, ‘which has descended on the steps; or degrees of Ahaz by, or with the sun (בשׁמשׁ bashemesh), that is, by means of the sun, or caused by the progress of the sun. The shadow had gone down on the dial by the regular course of the sun. Ahaz was the father of Hezekiah; and it is evident from this, that the dial had been introduced by him, and had been used by him to measure time. There is no mention of any instrument for keeping time in the Bible before this, nor is it possible, perhaps, to determine the origin or character of this invention, or to know where Ahaz obtained it. Perhaps all that can be known on the subject has been collected by Calmer, to whose article (Dial) in his Dictionary, and to the Fragments of Taylor appended to his Dictionary (Fragments, ii.; cii.) the reader may be referred for a more full statement on this subject than is consistent with the design of these notes.

The mention of the dial does not occur before the time of Ahaz, who lived 726 b.c.; nor is it certainly known that even after his time the Jews generally divided their time by hours. The word ‘hour’ (καἱρικός kairikos) occurs first in Tobit; and it has been supposed that the invention of dials came from beyond the Euphrates (Herod. ii. 109). But others suppose that it came from the Phenicians, and that the first traces of it are discoverable in what Homer says (Odyss. xv. 402) of ‘an island called Syria lying above Ortygia, where the revolutions of the sun are observed.’ The Phenicians are supposed to have inhabited this island of Syria, and it is therefore presumed that they left there this monument of their skill in astronomy. About three hundred years after Homer, Pherecydes set up a sun-dial in the same island to distinguish the hours. The Greeks confess that Anaximander, who lived 547 b.c., under the reign of Cyrus, first divided time by hours, and introduced sun-dials among them.

This was during the time of the captivity at Babylon. Anaximander traveled into Chaldea, and it is not improbable that he brought the dial from Babylon. The Chaldeans were early distinguished for, their attention to astronomy, and it is probable that it was in Babylon that the sun-dial, and the division of the day into hours, was first used, and that the knowledge of that was conveyed in some way from Chaldea to Ahaz. Interpreters have differed greatly in regard to the form of the sun-dial used by Ahaz, and by the ancients generally. Cyril of Alexandria and Jerome believed it was a staircase so disposed, that the sun showed the hours on it by the shadow. This, as we have seen, was the opinion of Josephus; and this opinion has been followed by many others. Others suppose it was an obelisk or pillar in the middle of a smooth pavement on which the hours were engraved, or on which lines were drawn which would indicate the hours.

Grotius, in accordance with the opinion of rabbi Elias Chomer, describes it thus: ‘It was a concave hemisphere, in the midst of which was a globe, the shadow of which fell upon several lines engraved on the concavity of the hemisphere; these lines, they say, were eight-and-twenty in number.’ This description accords nearly with the kind of dial which the Greeks called scapha, a boat, or hemisphere, the invention of which the Greeks ascribed to a Cbaldean named Berosus (Vitruv. ix. 9). See the plate in Taylor’s Calmet, ‘Sun-dial of Ahaz’ (Figs. 1 and 2). Berosus was a priest of Belus in Babylon, and lived indeed perhaps 300 years after Ahaz; but there is no necessity of supposing that he was the inventor of the dial. It is sufficient to suppose that he was reputed to be the first who introduced it into Greece. He went from Babylon to Greece, where he taught astronomy first at Cos, and then at Athens, where one of his dials is still shown.

Herodotus expressly says (i. 109), ‘the pole, the gnomon, and the division of the day into twelve parts, the Greeks received from the Babylonians.’ This sun-dial was portable; it did not require to be constructed for a particular spot to which it should be subsequently confined; and therefore one ready-made might have been brought from Babylon to Ahaz. That be had commerce with these countries appears by his alliance with Tiglath-pileser 2 Kings 16:7-8. And that Ahaz was a man who was desirous of availing himself of foreign inventions, and introducing them into his capital, appears evident from his desire to have an altar constructed in Jerusalem, similar to the one which he had seen in Damascus 2 Kings 16:10. The dial is now a well-known instrument, the principle of which is, that the hours are marked on its face by a shadow cast from the sun by a gnomon. In order to the understanding of this miracle, it is not necessary to be acquainted with the form of the ancient dial. It will be understood by a reference to any dial, and would have been substantially the same, whatever was the form of the instrument. The essential idea is, that the shadow of the gnomon which thus indicated a certain degree or hour of the day, was made to go back ten degrees or places. It may conduce, however, to the illustration of this subject to have before the eye a representation of the usual form of the ancient dial. Therefore, see the three forms of dials which have been discovered and which are present in the book. The engraving represents:

1. A concave dial of white marble, found at Givita, in the year 1762.

2. Another concave dial, found at mount Tusculum, near Rome, in 1726.

3. A compound dial, preserved in the Elgin collection in the British Museum. It was found at Athens, supposed to have been used in marking the hours on one of the crossways of the city.

The first two are considered to resemble, if indeed they be not identical with the famous dial of Ahaz.’

In regard to this miracle, it seems only necessary to observe that all that is indispensable to be believed is, that the shadow on the dial was made suddenly to recede from any cause. It is evident that this may have been accomplished in several ways. It may have been by arresting the motion of the earth in its revolutions, and causing it to retrograde on its axis to the extent indicated by the return of the shadow, or it may have been by a miraculous bending, or inclining of the rays of the sun. As there is no evidence that the event was observed elsewhere; and as it is not necessary to suppose that the earth was arrested in its motion, and that the whole frame of the universe was adjusted to this change in the movement of the earth, it is most probable that it was an inclination of the rays of the sun; or a miraculous causing of the shadow itself to recede. This is the whole statement of the sacred writer, and this is all that is necessary to be supposed. What Hezekiah desired was a miracle; a sign that he should recover. That was granted. The retrocession of the shadow in this sudden manner was not a natural event. It could be caused only by God; and this was all that was needed. A simple exertion of divine power on the rays of the sun which rested on the dial, deflecting those rays, would accomplish the whole result. It may be added that it is not recorded, nor is it necessary to an understanding of the subject to suppose, that the bending of the rays was permanent, or that so much time was lost. The miracle was instantaneous, and was satisfactory to Hezekiah, though the rays of the sun casting the shadow may have again been soon returned to their regular position, and the shadow restored to the place in which it would have been had it not been interrupted. No infidel, therefore, can object to this statement, unless lie can prove that this could not be done by him who made the sun, and who is himself the fountain of power.

By which degrees it was gone down - By the same steps, or degrees on which the shadow had descended. So the Septuagint express it; ‘so the sun re-ascended the ten steps by which the shadow had gone down. It was the shadow on the dial which had gone down. The sun was ascending, and the consequence was, of course, that the shadow on a vertical dial would descend. The ‘sun’ here means, evidently, the sun as it appeared; the rays, or the shining of the sun. A return of the shadow was effected such as would be produced by the recession of the sun itself.

Calvin's Commentary on the Bible

8.Lo, I bring back the shadow of degrees. The sign which is here given to Hezekiah is the going back of the shadow on the sundial, along with the sun, ten degrees by which it had already gone up, ⁽⁷⁸⁾ that is, had advanced above the horizon. And this sign bears a resemblance to the event itself, as all other signs generally do; for it is as if he had said, “As it is in my power to change the hours of the day, and to make the sun go backwards, so it is in my power to lengthen thy life.” As to the shadow not going back as many degrees as there were years added to his life, that was impossible, because there were not more than twelve degrees on the sundial; for the day was divided by them into twelve hours, either longer or shorter, according to the change of the season. We need not, therefore, give ourselves any uneasiness about the number; it is enough that there is a manifest correspondence and resemblance.

On the sundial of Ahaz. ⁽⁷⁹⁾ Here the Jews make fables according to their custom, and contrive a story, that the day on which Ahaz died was shorter than ten hours, and that what God had justly inflicted on him as a punishment for his sins was reversed for the benefit of Hezekiah; because the shortening of one day was the lengthening of another. But there is no history of this, and it is entirely destitute not only of evidence but of probability; nor is there anything said here about the death of Ahaz, or about the change which took place when he died, but about the sundial which he had made.

(78) This is evidently an oversight, but the author’s reading is “ascenderat.” which corresponds to the French version, “qu’il estoit monte “ In Calvin’s version, prefixed to the commentary on this chapter, ירדה (yaradah) is correctly rendered “descenderat,” thatis, “had gone down.” — Ed

(79) See Note at the end of this volume — Ed.

Smith's Bible Commentary

Chapter 38

In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set your house in order: for you shall die, and not live ( Isaiah 38:1 ).

These are pretty heavy tidings. You get sick and a prophet of God comes and says, "Hey, set your house in order, man, this is it. You're going to die and not live." There are things that we must take care of before we die. Important things to take care of. The most important thing that I take care of before I die is my relationship with God. And that's really what the prophet was referring to. "Set your house in order. You're going to die and not live."

So Hezekiah turned his face toward the wall, and prayed unto the LORD, And said, Remember now, O LORD, I beseech thee, how I have walked before you in truth and with a complete heart, and have done that which is good in your sight. And Hezekiah wept. Then came the word of the LORD to Isaiah, saying, Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen your tears: behold, I will add fifteen years to you. And I will deliver you and this city out of the hand of the king of Assyria: and I will defend this city. And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken; Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down ( Isaiah 38:2-8 ).

Interesting thing. Just to prove a point that what God said is true. "All right, I'll give you fifteen years. Don't cry. And to prove it, I'll bring the shadow on the sundial back ten degrees." So here is actually a long day. Ten degrees backward, and by the time it started again would give you about a forty-five minute lapse time here as God took... Now how did God pull that one off? I don't know. There are those who scoff at the miracles in the Bible and try to either rationalize them completely or just say that they didn't exist. We have the case in Joshua's time where the sun stood still for the space of almost a day in order that Joshua was able to completely wipe out the enemies.

Now if the sun stood still in the evening time and the moon there in the valley of Ajalon, then it would mean that over here on this side of the earth they would have had a long night, which, of course, the Aztec and Inca records do record. And Velikovsky in his book, Worlds in Collision, traces this long day of Joshua around the world. Now there are the scoffers who say, "Wait a minute, the sun doesn't revolve around the earth anyhow. We have that kind of an illusion only because the earth is spinning on its axis. So rather than the sun standing still, it must be that the earth came to a halt. But the earth is spinning at a thousand miles an hour, and if the earth would suddenly stop, everybody would be thrown off." And so they tried to deny the reality of that miracle through this idea that anything stopped spinning at a thousand miles an hour, everything would be thrown off of it.

Well, who said God put on the brakes that hard? Say God took fifteen minutes to slow the earth to a stop? Oh my, that's easing down, because from a thousand miles in fifteen minutes, you would hardly even notice the brakes being applied at that speed. So if God, say, slowed it down in five minutes, it would be like applying your brakes at sixty miles an hour to stop at a signal that is a half a mile away. So there's no problem. God didn't just slam on the brakes, yank, and everybody goes flying off. He just applied the brakes, stopped the thing. The miracle to me is how did He get it going again? Now here is a little bit better. He actually reversed the thing a little bit. Let it go back ten degrees before He fired it up. So the only reason why people have difficulty with these facets of scriptures is because their concept of God is so small. And the reason why their concept of God is small is because they have created their own ideas of God.

If you believe in the God that is revealed in the Bible, then these things present absolutely no problem at all. "In the beginning God created the heaven and the earth" ( Genesis 1:1 ). That's a pretty big God. And if He created the heavens and the earth, He has no problem in guiding and directing and in stopping if He wants the rotation of this earth upon its axis for a moment. Starting it up again. It's an interesting thing Velikovsky in his book believes that when God started up again, He started in the opposite direction. That actually the earth used to rotate from west to east. He believes and seeks to prove it in his book. But interesting. God just to prove to the king, "Hey, I mean it. Show you little proof just to encourage you."

Now when Hezekiah was sick, this is what he wrote. You talk about a negative confession. I mean, this guy had a classic negative confession. So this is what Hezekiah wrote when he was sick.

I said in the cutting off of my days, I shall go down to the gates of hell: I am deprived of the residue of my years. I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world. Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me ( Isaiah 38:10-13 ).

Boy, what a negative confession! Now if what you say is what you get, then Hezekiah really would have been done in. But in spite of all of his negative confessions, God answered his prayer and gave him fifteen years. But that brings up a problem. Should he really have died at that time? It would appear that God's primary will for Hezekiah was that he should die at that time.

There's a theological debate on whether or not prayer really changes things. Can I by prayer really change the mind of God? God declares, "Behold, I am God, I change not" ( Malachi 3:6 ). Should I by prayer seek to change the mind of God? What would be the purpose of changing the mind of God? The only purpose I can see of seeking to change the mind of God is that I've got a smarter thought than God does. "Now God, I want You to see it my way."

It is interesting how that so often in our prayers they are really real hyped jobs in trying to, in a sense, change the mind of God-at least the way we pray it. It is as though we're trying to make God see it our way and to convince God that our way is right. To sell God on my program here. But is that really the real thrust of prayer and the purpose of prayer, to change the mind of God? Does prayer really change God?

Now it would appear that there is a direct will of God for our lives, but then there is this area that we might title the permissive will of God for us. And quite often, God's direct will is expressed first. This is what is best. But I get in there and I begin to push and shove and insist and God says, "Well, all right. If that's what you really want, have at it."

It would appear that this did happen when Barak the king sent to Balaam to curse the people that were coming through the land. And Balaam prayed unto the Lord and the Lord said unto Balaam, "Do not go down to the king. Do not curse these people because they are My people." So Balaam sent back a message to Barak and said, "I'm sorry, king, I can't come down. The Lord won't let me. Neither can I curse these people for the same reason." So king Barak sent other messengers with great rewards, a lot of loot, and said, "Just come on down and counsel me concerning these people that are coming through the land." So Balaam was a greedy fellow and when he saw all the loot that the king was offering for counseling fees, he thought, "Wow, could I ever use that! Get me a new donkey and a new house." And greed really filled his heart.

So he prayed again. Now God had already said don't go down. But I can hear Balaam this time, "Oh, Lord, just please let me go. Lord, just, I'll be good, Lord. But oh, just let me go down, Lord. After all, what can it hurt me going down, Lord? Please, God." God finally said, "All right, go ahead, but you just be careful you don't say any more than what I tell you." But the anger of the Lord was kindled against Balaam. Evidently, you see, though Balaam insisted and God more or less gave him a tentative, "Sure do it," yet it wasn't God's direct will for this guy's life because an angel of the Lord stood in the path with a drawn sword. And that wise little donkey saw the angel though Balaam didn't. And he turned off the path and Balaam beat him and got him back on the path. But again the angel of the Lord stood where there was a cliff and the donkey edged up against the side of the cliff and got old Balaam's ankle, and he beat the donkey again and got him going. The third time and the angel stood in the path there was no place for the donkey to go; he just sat down. And Balaam began to beat him. And the donkey turned around and said, "You think that's right beating me three times? Haven't I been a faithful donkey ever since you owned me? Have I ever done anything like this to you before?" Balaam was so angry he answered the donkey back and said, "You bet your life I'd do right to beat you. If I had a stick I'd kill you."

He evidently was insisting that God allow him to go and God permissively said, "Yes, go." And yet, it wasn't the direct will of God. God allows things that are not His direct will. I can force my will. I can force my way. Where God more or less reluctantly says, "Well, if that's what you want, have at it." But yet, it isn't really pleasing to God. Now whenever these issues are forced, then the consequences are always disastrous.

I believe that Hezekiah's time to die had come and I think he would have been much better off. I know the nation of Israel would have been much better off had Hezekiah died at that time. Those extra fifteen years that God allowed him were disastrous. For two years later he had a son named Manasseh who became the ruler, the king over Judah when Hezekiah died, and Manasseh was indeed the foulest, rottenest king that ever reigned in Judah. And it was a result of Manasseh's ungodly reign that Judah got on the road downhill from which it was never able to recover. Now had Hezekiah died when God planned and wanted him to die, then Manasseh would never have been born and the history for the nation could have been different.

Whenever we insist upon our way over God's, you're not getting the best. God's way is always the best. Though we may not understand it or see it at the time, God's way is always the best. So it is possible that through our pig-headed bullishness, we might be able to get God to consent to something that we desire. But the result is always negative. How much better that we learn to say, "Oh God, Thy will be done," and to flow in the center of God's will. So Hezekiah prayed, cried, oh, he really was going at it.

Like a crane or a swallow, so did I chatter ( Isaiah 38:14 ):

All night long here he was chattering like a little bird.

I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me ( Isaiah 38:14 ).

You see, he was really going at it. And God said, "Come on, you want fifteen years, all right." The guy's just really going at it. God said, "Ah, shut up. Fifteen years, go ahead, take it."

What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. The LORD was ready to save me: therefore will we sing my songs to the stringed instruments all the days of our life ( Isaiah 38:15-20 )

So this is a song that he wrote during this time and it's a psalm of Hezekiah.

For Isaiah had said, Let them take a lump of figs, and lay it on as a plaster on his boil, and he shall recover. Hezekiah also had said, What is the sign that I shall go up to the house of the LORD? ( Isaiah 38:21-22 ) "

Dr. Constable's Expository Notes

Hezekiah’s illness 38:1-8

Dr. Constable's Expository Notes

The Lord also graciously gave Hezekiah a sign that He would indeed do what He had promised, in response to Hezekiah’s request for a sign (Isaiah 38:22; 2 Kings 20:8).

The stairway of Ahaz was evidently an exterior stairway that led to his upper room on the roof of the palace, where Ahaz had erected altars (2 Kings 23:12). This stairway was probably not built as a sundial, but it served that purpose as the sun cast its shadow on more or fewer steps depending on the time of day. That stairway may have been constructed as a sundial, or a different stairway constructed for that purpose could be in view. One writer believed it was an obelisk that rested on a stepped base and served as a sundial. [Note: Delitzsch, 2:114-15.] Evidently Hezekiah could see it from his sickbed. The passing away of daylight on the stairway symbolized the passing away of Hezekiah’s life, and the return of sunlight represented the restoration of life.

Was this miracle a local or a global phenomenon? What the Lord promised was the movement of the shadow, not the sun that cast the shadow. This opens the possibility for a local miracle in which the shadow moved backward while the earth continued to rotate as usual (cf. 2 Chronicles 32:31).

The reference to King Ahaz recalls the earlier incident involving the sign that God gave that king. God had told him to request a sign as high as heaven (Isaiah 7:11). Now God gave Ahaz’s son, Hezekiah, a sign from heaven. Ahaz had refused to ask for a sign because he did not want assurance that God would destroy his allies. Hezekiah requested a sign because he wanted assurance that God would spare his life. Ahaz did not want to trust God, but Hezekiah did.

Gill's Exposition of the Whole Bible

Behold, I will bring again the shadow of the degrees,.... Or lines made on a dial plate, to show the progress of the sun, and what time of day it was. Some think only the shadow was brought back by the power of God, the sun keeping its course as usual; but in the next clause the sun is expressly said to return ten degrees: besides, it is not easy to conceive how the shadow of the sun should go back, unless the sun itself did; if it had been only the shadow of it on Ahaz's dial, it would not have fallen under the notice of other nations, or have been the subject of their inquiry, as it was of the Babylonians,

2 Chronicles 32:31:

which is gone down on the sundial of Ahaz, the first sundial we read of; and though there might be others at this time, yet the lines or degrees might be more plain in this; and besides, this might be near the king's bedchamber, and to which he could look out at, and see the wonder himself, the shadow to return ten degrees backward; what those degrees, lines, or marks on the dial showed, is not certain. The Targum makes them to be hours, paraphrasing the words thus;

"behold, I will bring again the shadow of the stone of hours, by which the sun is gone down on the dial of Ahaz, backwards ten degrees; and the sun returned ten hours on the figure of the stone of hours, in which it went down;''

but others think they pointed out half hours; and others but quarters of hours; but, be it which it will, it matters not, the miracle was the same:

so the sun returned ten degrees, by which degrees it was gone down; and so this day was longer by these degrees than a common day, be they what they will, and according as we suppose the sun went back, suddenly, or as it usually moved, though in a retrograde way, and made the same progress again through these degrees. The Jews have a fable, that the day King Ahaz died was shortened ten hours, and now lengthened the same at this season, which brought time right again. According to Gussetius, these were not degrees or marks on a sundial, to know the time of day, for this was a later invention, ascribed to Anaximene's, a disciple of Anaximander c, two hundred years after this; but were steps or stairs built by Ahaz, to go up from the ground to the roof of the house, on the outside of it, and which might consist of twenty steps or more; and on which the sun cast a shadow all hours of the day, "and this declined ten of these steps", which might be at the window of Hezekiah's bedchamber. d

d Plin. Nat. Hist. l. 2. c. 76. d Vid. Comment. Ebr. p. 859.

Henry's Complete Commentary on the Bible

      1 In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.   2 Then Hezekiah turned his face toward the wall, and prayed unto the LORD,   3 And said, Remember now, O LORD, I beseech thee, 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 sore.   4 Then came the word of the LORD to Isaiah, saying,   5 Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.   6 And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.   7 And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken;   8 Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.

      We may hence observe, among others, these good lessons:-- 1. That neither men's greatness nor their goodness will exempt them from the arrests of sickness and death. Hezekiah, a mighty potentate on earth and a mighty favourite of Heaven, is struck with a disease, which, without a miracle, will certainly be mortal; and this in the midst of his days, his comforts, and usefulness. Lord, behold, he whom thou lovest is sick. It should seem, this sickness seized him when he was in the midst of his triumphs over the ruined army of the Assyrians, to teach us always to rejoice with trembling. 2. It concerns us to prepare when we see death approaching: "Set thy house in order, and thy heart especially; put both thy affections and thy affairs into the best posture thou canst, that, when thy Lord comes, thou mayest be found of him in peace with God, with thy own conscience, and with all men, and mayest have nothing else to do but to die." Our being ready for death will make it come never the sooner, but much the easier: and those that are fit to die are most fit to live. 3. Is any afflicted with sickness? Let him pray,James 5:13. Prayer is a salve for every sore, personal or public. When Hezekiah was distressed by his enemies he prayed; now that he was sick he prayed. Whither should the child go, when any thing ails him, but to his Father? Afflictions are sent to bring us to our Bibles and to our knees. When Hezekiah was in health he went up to the house of the Lord to pray, for that was then the house of prayer. When he was sick in bed he turned his face towards the wall, probably towards the temple, which was a type of Christ, to whom we must look by faith in every prayer. 4. The testimony of our consciences for us that by the grace of God we have lived a good life, and have walked closely and humbly with God, will be a great support and comfort to us when we come to look death in the face. And though we may not depend upon it as our righteousness, by which to be justified before God, yet we may humbly plead it as an evidence of our interest in the righteousness of the Mediator. Hezekiah does not demand a reward from God for his good services, but modestly begs that God would remembers, not how he had reformed the kingdom, taken away the high places, cleansed the temple, and revived neglected ordinances, but, which was better than all burnt-offerings and sacrifices, how he had approved himself to God with a single eye and an honest heart, not only in these eminent performances, but in an even regular course of holy living: I have walked before thee in truth and sincerity, and with a perfect, that is, an upright, heart; for uprightness is our gospel perfection. 5. God has a gracious ear open to the prayers of his afflicted people. The same prophet that was sent to Hezekiah with warning to prepare for death is sent to him with a promise that he shall not only recover, but be restored to a confirmed state of health and live fifteen years yet. As Jerusalem was distressed, so Hezekiah was diseased, that God might have the glory of the deliverance of both, and that prayer too might have the honour of being instrumental in the deliverance. When we pray in our sickness, though God send not to us such an answer as he here sent to Hezekiah, yet, if by his Spirit he bids us be of good cheer, assures us that our sins are forgiven us, that his grace shall be sufficient for us, and that, whether we live or die, we shall be his, we have no reason to say that we pray in vain. God answers us if he strengthens us with strength in our souls, though not with bodily strength, Psalms 138:3. 6. A good man cannot take much comfort in his own health and prosperity unless withal he see the welfare and prosperity of the church of God. Therefore God, knowing what lay near Hezekiah's heart, promised him not only that he should live, but that he should see the good of Jerusalem all the days of his life (Psalms 128:5), otherwise he cannot live comfortably. Jerusalem, which is now delivered, shall still be defended from the Assyrians, who perhaps threatened to rally again and renew the attack. Thus does God graciously provide to make Hezekiah upon all accounts easy. 7. God is willing to show to the heirs of promise the immutability of his counsel, that they may have an unshaken faith in it, and therewith a strong consolation. God had given Hezekiah repeated assurances of his favour; and yet, as if all were thought too little, that he might expect from him uncommon favours, a sign is given him, an uncommon sign. None that we know of having had an absolute promise of living a certain number of years to come, as Hezekiah had, God thought fit to confirm this unprecedented favour with a miracle. The sign was the going back of the shadow upon the sun-dial. The sun is a faithful measurer of time, and rejoices as a strong man to run a race; but he that set that clock a going can set it back when he pleases, and make it to return; for the Father of all lights is the director of them.