And Ezechias had said: What shall be the sign that I shall go up to the house of the Lord?
וַיֹּ֥אמֶר חִזְקִיָּ֖הוּ מָ֣ה א֑וֹת כִּ֥י אֶעֱלֶ֖ה בֵּ֥ית יְהוָֽה׃
3 Church Fathers comment on this verse
Some ask, "What is the meaning of these words? What sign is there that I shall enter the house of the Lord?" He responds, "Do not seek a sign of prayer, healing, or any other matter. Instead, simply by going into the house of God, this act itself will serve as a sign."
In the Fourth Book of Kings, it records that Hezekiah's affliction stemmed from a severe and terminal abscess, beyond the healing abilities of even the most skilled physicians. However, when the Lord chose to extend the life of His faithful servant and commanded the illness to recede, healing was achieved through what might have been expected to exacerbate his condition and increase his pain. The power of the Almighty performs wonders; assistance often arises from what appears entirely unlikely. It is evident that such assistance originates from God. The command was given to remove the poultice and apply it to the sore, promising wellness as a result. Naturally, it seemed likely that the ulcer would worsen rather than improve.
Yet, because God had instructed it, the wise Hezekiah acted upon this sign and declared, If I am healed through this fig poultice, it will serve as a certain and genuine indication that I shall ascend to the house of the Lord to offer sacrifices and prayers after my affliction has passed and all my suffering has been lifted.
Isaiah instructed them to prepare a poultice of fresh figs to apply to the sore, so that he might regain his health. Hezekiah then inquired what sign would confirm that he would ascend to the Lord’s temple. This context is essential to understand the prayer or composition attributed to Hezekiah, which we have just analyzed. Before the poultice was placed on the affliction and prior to requesting a sign of future wellness, Hezekiah expressed gratitude to the Lord, an act associated with his healing.
The Hebrew interpretation suggests that the term "siin," which is absent in the Septuagint, refers to "vered," or "blossom," rather than "wound." Both Aquila, Symmachus, and Theodotion render it as ελχος vered, indicating the king's condition, with anything sweet, whether consumed or applied, viewed as detrimental. Thus, God's power is revealed as health is restored through means that initially seem harmful or adverse. Some theorists argue that "siin" denotes an abscess affecting a swollen area filled with mature and decaying pus. According to medical understanding, all surface pus is provoked by dried and ground figs. Consequently, the discipline of medicine should not be disregarded when it is grounded in expertise and empirical evidence, as it is also a creation of God (Sir. 38). Therefore, up to this point, the accounts of prayer and thanksgiving are documented, while the subsequent sign given aligns with the preceding narrative.
Passages read together with this verse.
THEOSIS