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Isaiah Waited for the Messiah While Solomon Came Close

The fire fell on Solomon's altar. Later Hezekiah watched an army die overnight and did not sing. Isaiah kept waiting for the one who would.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Hezekiah Walked the Wall and Did Not Sing
  2. Solomon Wore Seven Names
  3. The Temple Rose Without Iron
  4. Fire Fell, Then the King Multiplied
  5. Isaiah Took the Blows and Kept Watch

The army was dead in the morning. Hezekiah walked the wall and did not sing.

Isaiah Waited for the Messiah While Solomon Came Close Click for full size

Assyrian bodies lay in the field as if a hand had set them down in the night. Jerusalem still stood. The sun had gone backward for this king. Every person in Israel, not only the scholars, knew the laws of purity and impurity. God had meant, in that hour, to make him the Messiah. The song that would have sealed it did not come. Hezekiah accepted the rescue and went back inside.

Hezekiah Walked the Wall and Did Not Sing

His throat was clear. He had breath and a city, but he did not open his mouth, because he thought Torah study was enough and a song would be extra. Pride can look like seriousness. The hour passed, so the intention was withdrawn.

Isaiah had been waiting for that song. He had taken a mission that promised blows, and he had taken it so a king would one day rise to the moment. The king on the wall had the moment in his hands and set it down.

Solomon Wore Seven Names

Before Hezekiah, another king had come even closer. Solomon was not yet named when Nathan came to David with a message from God. The child would be called Jedidiah, Beloved of God. He received six other names as well. Peace defined his reign, building defined his work, and wisdom defined his reputation. The name God gave him at birth defined his potential: this was the king through whom the promise to David's line might finally arrive.

For a stretch of years it looked as if the arrival had begun. Nations sent ambassadors, the Temple stood, and creatures submitted. The government sat on a man's shoulders and the land was quiet. If the Messiah is a prince of peace, Solomon had worn the clothes.

The Temple Rose Without Iron

No iron tool was heard while the House went up (1 Kings 6:7). Hammers, chisels, the noise of conquest, all fell silent. What rose, rose by other means. Solomon built with labor bound under command, and Jerusalem heard no blow. The silence was the sign. This is how the world was meant to be built.

Isaiah had seen that same silence in vision. Nation shall not lift up sword against nation, neither shall they learn war anymore (Isaiah 2:4). Solomon achieved it for the building. He could not keep it for the reign.

Fire Fell, Then the King Multiplied

When Solomon finished the prayer of dedication, fire left the presence of the Lord and consumed the burnt offering (2 Chronicles 7:1). No priest had kindled it, but the people fell on their faces. That fire was the same attention that had taken Abel's offering and refused Cain's, the same fire that had spoken from a bush. It fell on Solomon's altar. Then the king who received it began multiplying what he had been told not to multiply.

He understood the restrictions: multiply not horses, wives, or silver and gold. He read them and decided they applied to kings who might be corrupted, not to a king wise enough to manage what he possessed. He multiplied all three. The wisdom came first, but it was not enough. The fire had said yes, though the stables, the wives, and the treasuries said the yes would not hold.

Isaiah Took the Blows and Kept Watch

Isaiah was in the study hall when he overheard the call. "Whom shall I send, and who will go for us?" (Isaiah 6:8). God had already sent others. Micah had been struck on the cheek, and Amos had been treated as slow of speech, but Isaiah stepped up anyway. "Here I am; send me."

God laid out the terms. "My children are troublesome. If you accept being demeaned and stricken by them, you will go. If not, you will not." Isaiah agreed. He gave his body to those who smite and his cheeks to those who pluck (Isaiah 50:6). He also said he was not worthy. God answered that he loved to vindicate the children and hated to condemn them, and so he was anointed for the work.

The work was waiting. Solomon had held peace, the Temple, the fire, and the name Jedidiah, and had let the hour thin out in his hands. Hezekiah had held a dead army, a backward sun, and a people fluent in purity, and had not sung. Isaiah kept the watch anyway, because someone had to stay in the gap after the almosts. He took the blows, but he did not get the king who would finish the song.

The wall in Hezekiah's morning stayed quiet. The altar in Solomon's day had already cooled. Isaiah's mouth stayed open toward a future that had twice come close enough to touch.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 5:4Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

You might know him as Solomon, the wise king. But did you know that wasn't his only name? According to tradition, he was actually born with the name Jedidiah, meaning "friend of God." But "Solomon" stuck, and for a beautiful reason: it reflects the shalom, the peace, that reigned during his time.

Wait, there's more! The sages tell us he had other names too. The text mentions Ben, Jakeh, and Ithiel. Ben, because he was the builder, the one who would construct the magnificent Temple. Jakeh, because his rule extended over the entire world. And Ithiel, because God was with him, always. Pretty powerful stuff. It makes you think about how names can carry so much meaning, so much destiny.

Solomon’s path to the throne wasn't without its bumps, though. Remember Adonijah? He had plans to lead a rebellion, to seize power for himself. But luckily, David, in his wisdom, had Solomon publicly anointed as king. This preemptive move effectively squashed the rebellion before it could even begin.

Get this: Solomon didn't just ride any old donkey to his anointing. Oh no. He rode a special she-mule. Now, this wasn't your average mule, born of the usual crossbreeding. Legend has it, this mule was created specifically for the occasion! A one-of-a-kind creature for a one-of-a-kind king. What other incredible things happened that we don't even know about? What other stories are waiting to be uncovered? What does it mean to be truly chosen?

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Vayikra Rabbah 10:2Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The familiar picture has them as these larger-than-life figures, effortlessly delivering divine messages. But what if it wasn't that simple? What if accepting the role of prophet meant accepting hardship, even abuse?

The ancient collection of rabbinic sermons known as Vayikra Rabbah, in its tenth section, gives us a glimpse into just that. It tells a story, attributed to Rabbi Azarya in the name of Rabbi Yehuda bar Simon, that reimagines the moment the prophet Isaiah received his calling.

It all starts with Isaiah in his study hall, minding his own business, when he overhears God's call: "Whom shall I send, and who will go for us?" (Isaiah 6:8). God, according to this midrash (rabbinic interpretive commentary), or interpretation, had already sent other prophets. Micah, for example, was sent, and what did the people do? They struck him on the cheek! As it says, "With a rod they strike on the cheek" (Micah 4:14). Then there was Amos. Rabbi Pinḥas tells us that his name, Amos, is related to the Hebrew word amus, meaning "cumbrous," because he was considered slow of speech.

So, God asks again, "Whom shall I send and who will go for us?" And Isaiah, bless his heart, steps up. "Here I am, send me" (Isaiah 6:8).

But here's where it gets interesting. God doesn't just say, "Great, pack your bags!" Instead, God lays out the terms: "Isaiah, My children, they are troublesome and insubordinate. If you accept upon yourself to be demeaned and to be stricken by My children, you will go on My mission, but if not, you will not go on My mission."

In other words, are you willing to be rejected, scorned, even physically harmed by the very people you're trying to help?

Isaiah, incredibly, agrees. He says, "I am willing to accept this condition; 'I gave my body to those who smite and my cheeks to those who pluck' (Isaiah 50:6). But I am not worthy to go on a mission to Your children.”

It's a powerful moment of humility. Isaiah is willing to endure suffering, but he still feels unworthy.

God responds with reassurance: "Isaiah, 'you love righteousness,' you love to vindicate My children; 'and detest wickedness,' you detest condemning them. 'Therefore, God your God, has anointed you.'"

And then, God reveals something truly special. "What is 'over your counterparts'?" God asks. The answer? Unlike other prophets who received their prophetic inspiration from other prophets – think of Elijah and Elisha, where "The spirit of Elijah has rested upon Elisha" (II (Kings 2:1)5) – Isaiah will receive his directly from God. "The spirit of the Lord God is upon me, because the Lord has anointed.." (Isaiah 61:1).

As the midrash continues, all the other prophets prophesy simple prophecies, but Isaiah will receive "compound prophecies of consolation." The text then strings together a series of comforting prophecies found in the Book of Isaiah itself: "Awaken, awaken," "Comfort, comfort My people" (Isaiah 40:1), and so on.

What does this all mean? It suggests that prophecy isn't just about delivering messages. It's about empathy, about being willing to suffer alongside those you're trying to reach. It's about loving righteousness and hating wickedness, even when it's difficult. It’s about a direct line to the Divine, unmediated and intensely personal. And sometimes, it's about offering comfort, even when the world seems bleak.

This passage from Vayikra Rabbah, based on interpretations from Isaiah, reminds us that true leadership, true service, often requires sacrifice. It forces us to ask ourselves: how far are we willing to go to make a difference, to bring a message of hope and healing to a world that desperately needs it?

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Shir HaShirim Rabbah 8:3Shir HaShirim Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It's a story about perspective, gratitude, and maybe even a missed opportunity to usher in... the Messiah!

The passage begins with a verse from Song of Songs, "Look from the peak of Amana" (Song of Songs 4:8). The rabbis, in their beautiful way, see this verse as alluding to the patriarchs. "The peak of Amana" is Abraham, the man who "believed in the Lord" (Genesis 15:6). "From the peak of Senir" is Isaac. And here's a clever bit: just as Senir is hostile to plowing (soneh nir), Isaac only faced one major ordeal in his life – the Binding of Isaac. "And Ḥermon" is Jacob. The text emphasizes that all the good – priesthood, the Levites, the kingship – comes from Jacob. He was the culmination of the patriarchs.

Then the verse shifts to "the dens of lions" – Siḥon and Og, those mighty, haughty kings. Shir HaShirim Rabbah tells us they were so arrogant, they didn't even bother to help each other, despite being only a day's walk apart! And "the mountains of leopards" are the Canaanites, as brazen and shameless as leopards. The text even references (Joshua 8:17), noting how the men of Ai all came out after Israel, showing their audacity.

Here's where the story takes an interesting turn. Rabbi Berekhya, quoting Rabbi Elazar, says it would have been fitting for Israel to sing a song of victory after defeating Siḥon and Og. And similarly, Hezekiah should have sung a song after the downfall of Sennacherib. But, as we read in II (Chronicles 32:25), Hezekiah "did not reciprocate according to the reward bestowed upon him."

Why not? Because "his heart had grown haughty." Now, wait a minute! Hezekiah, a righteous king, haughty? The text clarifies: Hezekiah was too proud to sing a song! He thought his Torah study was enough.

Rabbi Abba bar Kahana explains that Hezekiah believed his Torah study atoned for the lack of song. Rabbi Levi adds that Hezekiah felt recounting God's miracles was unnecessary because they were already known throughout the world – after all, hadn't the sun stood still (II (Kings 20:1)1), displaying God's power to everyone?

Rabbi Yishmael ben Rabbi Yosei, citing Rabbi Abba, even brings in Pharaoh of Egypt and Tirhaka of Kush! They were involved in the miracle of the sun standing still and came to aid Hezekiah. Sennacherib sensed their presence and bound them, but an angel struck Sennacherib’s troops. In the morning, Hezekiah found the kings bound, released them, and they went on to spread the news of God's miracles. (Isaiah 45:14) is then interpreted as referring to these events, with Egypt and Kush ultimately acknowledging God's greatness.

Isaiah, witnessing all this, cries out, "Indeed [akhen] You are God who conceals Himself" (Isaiah 45:15). The text plays on the word akhen, asking, "Where [ekhan] are You hiding, God?" It's a powerful moment of recognizing God's hidden hand even in the midst of miraculous events.

But here's the kicker. Rabbi Yehoshua ben Levi says that if Hezekiah had sung a song after Sennacherib's defeat, he would have become the Messianic king, and Sennacherib would have been the equivalent of Gog and Magog! But he didn't. Instead, he recited (Psalms 20:7)–8, acknowledging God's power and anticipating a future king, "His anointed one [meshiḥo]," implying that he himself wouldn't be the Messiah.

Wow. So, what's the takeaway? Is it about the importance of singing praises? Is it about recognizing God's miracles, even when they seem obvious? Maybe it's about not letting our accomplishments, even righteous ones, blind us to the need for gratitude and humility. Perhaps Hezekiah’s story is a reminder that sometimes, the greatest acts of service are not enough if they are not accompanied by a song of the heart. And perhaps, just perhaps, sometimes singing the right song at the right time can change the course of history.

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The Book of Maccabees II 2:12The Book of Maccabees II

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

The Second Book of Maccabees, a historical and religious text not included in the Hebrew Bible but important for understanding the Second Temple period, tells us a fascinating story about the prophet Jeremiah. He’s reminding the people about the wisdom of Solomon, and especially about the dedication of the Temple. Can you imagine the scene? The culmination of years of work, the House of the Lord finally standing in all its glory!

It wasn't just about the building itself. It was about the connection to God, the acceptance of their devotion. And how did that acceptance manifest? Through fire.

The text highlights how Solomon offered sacrifices when he finished erecting the Temple. Think of it: the smoke rising, carrying the prayers and hopes of an entire nation heavenward. The key here is that this wasn’t just Solomon's thing. It echoes back to Moses himself.

Remember when Moses prayed? The Second Book of Maccabees tells us that a fire "left from the presence of The Lord" and consumed the burnt offering. A literal sign from God, an undeniable stamp of approval. And just like that moment with Moses, Solomon's prayer was also answered with fire descending from the heavens, consuming the burnt offering and sacrifices.

But there's an interesting detail tucked away in this passage. It mentions Moses searching for the ram of the sin offering, and finding it charred, uneaten. Why is that significant? The text doesn't explicitly say, but it hints at the completeness of the offering, the utter devotion. Nothing was held back. No one partook. This kind of sin offering was completely dedicated to God. According to II Maccabees, Solomon also offered sacrifices for eight days, echoing the dedication of the altar in the wilderness.

About the power of ritual, the weight of history, and the enduring connection between humanity and the divine. The fire, in this context, isn't just destruction. It's transformation. It's acceptance. It’s a visual representation of God's presence, a confirmation that the prayers have been heard, the sacrifices accepted. It’s a reminder that even the smallest act of devotion, offered with a pure heart, can ignite something truly extraordinary.

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