We here naturally follow the narrative of Isaiah himself, as more authoritative than that of the historian of the Kings as to details in which they differ.[519] Not only is it quite in accordance with all that we know of history that slight variations should occur in the traditions of long-past times, but the text of the Book of Kings suggests some difficulty. There we read that Hezekiah asked Isaiah what should be the sign of the promise--not mentioned in Isaiah--that he should go up to the House of the Lord the third day. Isaiah then asked him whether the sign should be that the shadow should advance ten steps, or recede ten steps. But there is no interrogation in the Hebrew, which rather means, "The shadow hath advanced ten steps ... if it shall recede ten steps?" or if we insert the interrogation in the first clause, "Hath the shadow advanced ten steps?"[520] The king's natural answer to so strange an alternative would be that for the shadow to advance ten steps was nothing; whereas its retrogression would be a sign indeed. Then Isaiah cried unto Jehovah, and the shadow went backward. In the obvious divergence of details we naturally follow Isaiah himself; and if it be a true and understood rule of all theology, "_Miracula non sunt multiplicanda præter necessitatem_," the miracle in this case--in the opportuneness of its occurrence, and the issues which it inspired--was none the less a miracle because it was carried out in direct accordance with God's unseen, perpetual, miraculous Providence, which none but unbelievers will nickname Chance. That we are here dealing with an historic incident is certain; and they who see and acknowledge God in all history find no difficulty at all in seeing His dealings with men in striking interpositions. But these, by the analogy of His whole Divine economy, would naturally be out in accordance with natural laws.
The words rendered "the sun-dial of Ahaz" mean no more than "the steps [_ma'aloth_] of Ahaz." Ahaz evidently was a king of æsthetic tastes, who was fond of introducing foreign novelties and curiosities into Jerusalem.[521] Steps, with a staff on the top of them as a gnomon, to serve as sun-dials had been invented at Babylon, and Ahaz may probably have become acquainted with their form and use when he paid his visit to Tiglath-Pileser at Damascus. No one could blame him--it was indeed a meritorious act--to introduce to his people so useful an invention. The word "hour" first occurs in Dan. iii. 6, and it was doubtless from Babylon that the Hebrews borrowed the division of days into hours. This is the earliest instance in the Bible of the mention of any instrument to measure time. That the recession of the shadow could be caused by refraction is certain, for it has been observed in modern days. Thus, as is mentioned by Rosenmüller, on March 27th, 1703, Père Romauld, prior of the monastery at Metz, noticed that the shadow on his dial deviated an hour and a half, owing to refraction in the higher regions of the atmosphere.[522] Or again, according to Mr. Bosanquet, the same effect might have been produced by the darkening shadow of an eclipse. But while he appealed to Divine indications the great prophet did not neglect natural remedies. He ordered that a cake of figs should be laid on the imposthume. It was a recognised and an efficient remedy, still recommended, centuries later, by Dioscorides, by Pliny, and by St. Jerome. By God's blessing on man's therapeutic care, the king was speedily rescued from the gates of death. Constantly in Scripture what we call the miraculous and what we call the providential are mingled together. To those who regard the providential as a constant miracle, the question of the miraculous becomes subordinate.[523]
With intense joy and gratitude the king hailed the respite which God had granted him. In fifteen years much might be done, much might be hoped for. All this he acknowledged with deep feeling in the song which he wrote on his recovery.