Text -- 2 Kings 20:12-21 (NET)

Messengers from Babylon Visit Hezekiah

20:12 At that time Merodach-Baladan son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he had heard that Hezekiah was ill. 20:13 Hezekiah welcomed them and showed them his whole storehouse, with its silver, gold, spices, and high quality olive oil, as well as his armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom. 20:14 Isaiah the prophet visited King Hezekiah and asked him, “What did these men say? Where do they come from?” Hezekiah replied, “They come from the distant land of Babylon.” 20:15 Isaiah asked, “What have they seen in your palace?” Hezekiah replied, “They have seen everything in my palace. I showed them everything in my treasuries.” 20:16 Isaiah said to Hezekiah, “Listen to the word of the Lord, 20:17 ‘Look, a time is coming when everything in your palace and the things your ancestors have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord. 20:18 ‘Some of your very own descendants whom you father will be taken away and will be made eunuchs in the palace of the king of Babylon.’” 20:19 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” Then he added, “At least there will be peace and stability during my lifetime.” 20:20 The rest of the events of Hezekiah’s reign and all his accomplishments, including how he built a pool and conduit to bring water into the city, are recorded in the scroll called the Annals of the Kings of Judah. 20:21 Hezekiah passed away and his son Manasseh replaced him as king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 20:12

baladan - He seems to have been the king of Assyria's vice - roy in Babylon, and upon that terrible slaughter in the Assyrian host, and the death of Sennacherib, and the differences among his sons, to have usurped absolute sovereignty over Babylon. And either himself or his son destroyed the Assyrian monarchy, and translated the empire to Babylon.

Wesley: 2Ki 20:12

Partly, for the reasons mentioned, 2Ch 32:31, and partly, to assure himself of the assistance of Hezekiah against the Assyrians, their common enemy.

Wesley: 2Ki 20:13

For though his country had lately been harassed by the Assyrians, yet he had reserved all his treasures and precious things, which he and his fathers had gathered in Jerusalem. Besides, he had considerable spoils out of the Assyrian camp. Also he had many presents sent to him, 2Ch 32:23.

Wesley: 2Ki 20:13

Which he did through pride of heart, 2Ch 32:25-26, being lifted up by the great honour which God had done him, in working such glorious miracles for his sake, and by the great respects rendered to him from divers princes, and now by this great Babylonian monarch. So hard a matter is it even for a good man to be high and humble.

Wesley: 2Ki 20:17

This judgment is denounced against him for his pride; for his ingratitude, whereby he took that honour to himself which he should have given entirely to God; and for his carnal confidence in that league which he had now made with the king of Babylon, by which, it is probable, he thought his mountain to be so strong, that it could not be removed.

Wesley: 2Ki 20:18

Of thy grand - children.

Wesley: 2Ki 20:18

They shall be servants to that heathen monarch, whereby both their bodies will be subject to slavery, and their souls exposed to the peril of idolatry, and all sorts of wickedness.

Wesley: 2Ki 20:19

_I heartily submit to this sentence, as being both just, and merciful. True penitents, when they are under divine rebukes, call them not only just, but good. Not only submit to, but accept of the punishment of their iniquity. So Hezekiah did, and by this it appeared, he was indeed humbled for the pride of his heart.

JFB: 2Ki 20:12-19

(Isa 39:1), the first king of Babylon mentioned in sacred history; formerly its rulers were viceroys of the Assyrian monarchs. This individual threw off the yoke, and asserting his independence, made with varying success, a long and obstinate resistance [RAWLINSON, Outlines]. The message of congratulation to Hezekiah, was, in all likelihood, accompanied with proposals for a defensive alliance against their common Assyrian enemy. The king of Judah, flattered with this honor, showed the ambassadors all his treasures, his armory and warlike stores; and his motive for this was evidently that the Babylonian deputies might be the more induced to prize his friendship.

JFB: 2Ki 20:13-14

He paid so much tribute to Sennacherib as exhausted his treasury (compare 2Ki 18:16). But, after the destruction of Sennacherib, presents were brought him from various quarters, out of respect to a king who, by his faith and prayer, saved his country; and besides, it is by no means improbable that from the corpses in the Assyrian camp, all the gold and silver he had paid might be recovered. The vain display, however, was offensive to his divine liege lord, who sent Isaiah to reprove him. The answer he gave the prophet (2Ki 22:14) shows how he was elated by the compliment of their visit; but it was wrong, as presenting a bait for the cupidity of these rapacious foreigners, who, at no distant period, would return and pillage his country, and transfer all the possessions he ostentatiously displayed to Babylon, as well as his posterity to be court attendants in that country--(see on 2Ch 32:31).

JFB: 2Ki 20:19

Indicating a humble and pious resignation to the divine will. The concluding part of his reply was uttered after a pause and was probably an ejaculation to himself, expressing his thankfulness, that, though great afflictions should befall his descendants, the execution of the divine judgment was to be suspended during his own lifetime.

JFB: 2Ki 20:20

(See on 2Ch 32:30).

Clarke: 2Ki 20:12

At that time Berodach-baladan - He is called Merodach-Baladan, Isa 39:1, and by the Septuagint, Syriac, and Arabic versions, and by several of Kennicott’ s and De Rossi’ s MSS.; and also by the Babylonian and Jerusalem Talmuds. The true reading seems to be Merodach; the מ mem and ב beth might be easily interchanged, and so produce the mistake

Clarke: 2Ki 20:12

Sent letters and a present - It appears that there was friendship between the king of Babylon and Hezekiah, when the latter and the Assyrians were engaged in a destructive war. The king of Babylon had not only heard of his sickness, but he had heard of the miracle; as we learn from 2Ch 32:31.

Clarke: 2Ki 20:13

Hezekiah hearkened unto them - Instead of וישמע vaiyishma , he hearkened, וישמח vaiyismach , he rejoiced or was glad, is the reading of twelve of Kennicott’ s and De Rossi’ s MSS., the parallel place, Isa 39:2, the Septuagint, Syriac, Vulgate, Arabic, some copies of the Targum, and the Babylonian Talmud

Clarke: 2Ki 20:13

All the house of his precious things - Interpreters are not well agreed about the meaning of the original נכתה nechothoh , which we here translate precious things, and in the margin spicery or jewels. I suppose the last to be meant

Clarke: 2Ki 20:13

There was nothing in his house - He showed them through a spirit of folly and exultation, all his treasures, and no doubt those in the house of the Lord. And it is said, 2Ch 32:31, that in this business God left him to try him, that he might know all that was in his heart; and this trial proved that in his heart there was little else than pride and folly.

Clarke: 2Ki 20:17

Behold, the days come - This was fulfilled in the days of the latter Jewish kings, when the Babylonians had led the people away into captivity, and stripped the land, the temple, etc., of all their riches. See Dan 1:1-3.

Clarke: 2Ki 20:18

They shall be eunuchs - Perhaps this means no more than that they should become household servants to the kings of Babylon. See the fulfillment, 2Ki 24:13-15, and Dan 1:1-3.

Clarke: 2Ki 20:19

Good is the word of the Lord - He has spoken right, I have done foolishly. I submit to his judgments

Clarke: 2Ki 20:19

Is it not good if peace and truth be in my days? - I believe Hezekiah inquires whether there shall be peace and truth in his days. And the question seems to be rather of an interested nature. He does not appear to deplore the calamities that were coming on the land, provided peace and truth might prevail in his days.

Clarke: 2Ki 20:20

The rest of the acts of Hezekiah - See the parallel places in Isaiah and in 2 Chronicles. In this latter book, 2Ch 32:24-33, we find several particulars that are not inserted here; especially concerning his pride, the increase of his riches, his storehouses of corn, wine, and oil; his stalls for all manner of beasts; his cities, flocks, and herds, in abundance; and the bringing the upper water course of Gihon to the west side of the city of David, by which he brought a plentiful supply of water into that city, etc., etc., etc

On the subject of the Babylonian embassy I may say a few words. However we may endeavor to excuse Hezekiah, it is certain that he made an exhibition of his riches and power in a spirit of great vanity; and that this did displease the Lord. It was also ruinous to Judea: when those foreigners had seen such a profusion of wealth, such princely establishments, and such a fruitful land, it was natural for them to conceive the wish that they had such treasures, and from that to covet the very treasures they saw. They made their report to their king and countrymen, and the desire to possess the Jewish wealth became general; and in consequence of this there is little doubt that the conquest of Jerusalem was projected. History is not barren in such instances: the same kind of cause has produced similar effects. Take two or three notable instances

When the barbarous Goth and Vandal nations saw the pleasant and fruitful plains and hills of Italy, and the vast treasures of the Roman people, the abundance of the necessaries, conveniences, comforts, and luxuries of life, which met their eyes in every direction; they were never at rest till their swords put them in possession of the whole, and brought the mistress of the world to irretrievable ruin

Vortigern, a British king, unhappily invited the Saxons, in 445, to assist him against his rebellious subjects: they came, saw the land that it was good, and in the end took possession of it, having driven out, or into the mountains of Wales, all the original Britons

The Danes, in the ninth century, made some inroads into England, found the land better than their own, and never rested till they established themselves in this country, and, after having ruled it for a considerable time, were at last, with the utmost difficulty, driven out

These nations had only to see a better land in order to covet it, and their exertions were not wanting in order to possess it

How far other nations, since those times, have imitated the most foolish and impolitic conduct of the Jewish king, and how far their conduct may have been or may yet be marked with the same consequences, the pages of impartial history have shown and will show: God’ s ways are all equal, and the judge of all the earth will do right. But we need not wonder, after this, that the Jews fell into the hands of the Babylonians, for this was the political consequence of their own conduct: nor could it be otherwise, the circumstances of both nations considered, unless God, by a miraculous interposition, had saved them; and this it was inconsistent with his justice to do, because they had, in their pride and vanity, offended against him. To be lifted up with pride and vain glory in the possession of any blessings, is the most direct way to lose them; as it induces God, who dispensed them for our benefit, to resume them, because that which was designed for our good, through our own perversity becomes our bane

1. I have intimated, in the note on 2Ki 20:11, that the shadow was brought back on the dial of Ahaz by means of refraction. On this subject some farther observations may not be improper

2. Any person may easily convince himself of the effect of refraction by this simple experiment: Place a vessel on the floor, and put a piece of coin on the bottom, close to that part of the vessel which is farthest off from yourself; then move back till you find that the edge of the vessel next to yourself fairly covers the coin, and that it is now entirely out of sight. Stand exactly in that position, and let a person pour water gently into the vessel, and you will soon find the coin to reappear, and to be entirely in sight when the vessel is full, though neither it nor you have changed your positions in the least

By the refracting power of the atmosphere we have several minutes more of the solar light each day than we should otherwise have

"The atmosphere refracts the sun’ s rays so as to bring him in sight every clear day, before he rises in the horizon, and to keep him in view for some minutes after he is really set below it. For at some times of the year we see the sun ten minutes longer above the horizon than he would be if there were no refractions, and above six minutes every day at a mean rate."- Ferguson

And it is entirely owing to refraction that we have any morning or evening twilight; without this power in the atmosphere, the heavens would be as black as ebony in the absence of the sun; and at his rising we should pass in a moment from the deepest darkness into the brightest light; and at his setting, from the most intense light to the most profound darkness, which in a few days would be sufficient to destroy the visual organs of all the animals in air, earth, or sea

That the rays of light can be supernaturally refracted, and the sun appear to be where he actually is not, we have a most remarkable instance in Kepler. Some Hollanders, who wintered in Nova Zembla in the year 1596, were surprised to find that after a continual night of three months, the sun began to rise seventeen days sooner than (according to computation deduced from the altitude of the pole, observed to be seventy-six degrees) he should have done; which can only be accounted for by a miracle, or by an extraordinary refraction of the sun’ s rays passing through the cold dense air in that climate. At that time the sun, as Kepler computes, was almost five degrees below the horizon when he appeared; and consequently the refraction of his rays was about nine times stronger than it is with us

3. Now this might be all purely natural, though it was extraordinary, and it proves the possibility of what I have conjectured, even on natural principles; but the foretelling of this, and leaving the going back or forward to the choice of the king, and the thing occurring in the place and time when and where it was predicted, shows that it was supernatural and miraculous, though the means were purely natural. Yet in that climate, (Lat. thirty-one degrees fifty minutes north, and Long. thirty-five degrees twenty-five minutes east), where vapors to produce an extraordinary refraction of the solar rays could not be expected, the collecting or producing them heightens and ascertains the miracle. "But why contend that the thing was done by refraction? Could not God as easily have caused the sun, or rather the earth, to turn back, as to have produced this extraordinary and miraculous refraction?"I answer, Yes. But it is much more consistent with the wisdom and perfections of God to perform a work or accomplish an end by simple means, than by those that are complex; and had it been done in the other way, it would have required a miracle to invert and a miracle to restore; and a strong convulsion on the earth’ s surface to bring it ten degrees suddenly back, and to take it the same suddenly forward. The miracle, according to my supposition, was performed on the atmosphere, and without in the least disturbing even that; whereas, on the other supposition, it could not have been done without suspending or interrupting the laws of the solar system, and this without gaining a hair’ s breadth in credulity or conviction more by such stupendous interpositions than might be effected by the agency of clouds and vapors. The point to be gained was the bringing back the shadow on the dial ten degrees: this might have been gained by the means I have here described, as well as by the other; and these means being much more simple, were more worthy the Divine choice than those which are more complex, and could not have been used without producing the necessity of working at least double or treble miracles

4. Before I proceed to the immediate object of inquiry, I shall beg leave to make some observations on the invention and construction of Dials in general

Sundials must have been of great antiquity, though the earliest we hear of is that of Ahaz; but this certainly was not the first of its kind, though it is the first on record. Ahaz began his reign about four hundred years before Alexander, and about twelve years after the foundation of Rome

Anaximenes, the Milesian, who flourished about four hundred years before Christ, is said by Pliny to have been the first who made a sundial, the use of which he taught to the Spartans, but others give this honor to Thales, his countryman, who flourished two hundred years before him

Aristarchus of Samos, who lived before Archimedes, invented a plain horizontal disc, with a gnomon, to distinguish the hours, and had its rim raised all around, to prevent the shadow from extending too far

Probably all these were rude and evanescent attempts, for it does not appear that the Romans, who borrowed all their knowledge from the Greeks, knew any thing of a sundial before that set up by Papirius Cursor, about four hundred and sixty years after the foundation of Rome; before which time, says Pliny, there was no mention of any account of time but by the rising and setting of the sun. This dial was erected near the temple of Quirinus, but is allowed to have been very inaccurate. About thirty years after, the consul Marcus Valerius Messala brought a dial out of Sicily, which he placed on a pillar near the rostrum; but as it was not made for the latitude of Rome, it did not show the time exactly; however it was the only one they had for a hundred years, when Martius Philippus set up one more exact

Since those times the science of dialing has been cultivated in most civilized nations, but we have no professed treatise on the subject before the time of the jesuit Clavius, who, in the latter part of the sixteenth century, demonstrated both the theory and practice of dialling; but he did this after the most rigid mathematical principles, so as to render that which was simple in itself exceedingly obscure. Though we have useful and correct works of this kind from Rivard, De Parcieux, Dom. Bedos de Celles, Joseph Blaise Garnier, Gravesande, Emerson, Martin, and Leadbetter; yet something more specific, more simple, and more general, is a desideratum in the science of sciaterics or dialling

Defender: 2Ki 20:18

"All the princes, and all the mighty men of valor," were taken captive into Babylon (2Ki 24:14).

Defender: 2Ki 20:18

Among those placed "in the palace of the king of Babylon" were "Daniel, Hananiah, Mishael, and Azariah" (Dan 1:6). They were "of the king's seed, and of the princes" and were placed in the king's palace under "Ashpenaz, the master of his eunuchs" (Dan 1:3). Later they were placed directly under Melzar by "the prince of the eunuchs" (Dan 1:11)."

Defender: 2Ki 20:20

The conduit and pool were constructed by King Hezekiah in anticipation of the coming Assyrian siege in order to assure a water supply for Jerusalem during the siege. The tunnel was rediscovered in the nineteenth century, cut in solid rock under Mt. Zion and the city walls, extending 1780 feet from Gihon Spring to the pool of Siloam. On the tunnel wall, near its exit, was found a Hebrew inscription commemorating the completion of the tunnel and noting the surveying skill of its engineers, who constructed it simultaneously from both ends, meeting in the center."

TSK: 2Ki 20:12

am 3292, bc 712

Berodachbaladan : Isa 39:1-8, Merodach-baladan

king : 2Ch 32:31

Babylon : Gen 10:10, Gen 11:9; Isa 13:1, Isa 13:19, Isa 14:4

sent letters : 2Sa 8:10, 2Sa 10:2

for he had heard : Isa 39:1

TSK: 2Ki 20:13

showed : 2Ch 32:27; Isa 39:2

precious things : or, spicery, 1Ki 10:2, 1Ki 10:10, 1Ki 10:15, 1Ki 10:25

armour : or, jewels, Heb. vessels

there was nothing : 2Ch 32:25, 2Ch 32:26; Pro 23:5; Ecc 7:20

TSK: 2Ki 20:14

came Isaiah : Isa 39:3-8

What said : 2Ki 5:25, 2Ki 5:26; 2Sa 12:7-15; 2Ch 16:7-10, 2Ch 25:7-9, 2Ch 25:15, 2Ch 25:16; Psa 141:5; Pro 25:12; Jer 26:18, Jer 26:19; Amo 7:12, Amo 7:13; Mar 6:18, Mar 6:19

a far country : Deu 28:49; Jos 9:6, Jos 9:9; Isa 13:5

TSK: 2Ki 20:15

All the things : 2Ki 20:13; Jos 7:19; Job 31:33; Pro 28:13; 1Jo 1:8-10

TSK: 2Ki 20:16

Hear : 2Ki 7:1; 1Ki 22:19; Isa 1:10; Amo 7:16

TSK: 2Ki 20:17

shall be carried : 2Ki 24:13, 2Ki 25:13-15; Lev 26:19; 2Ch 36:10, 2Ch 36:18; Jer 27:21, Jer 27:22, Jer 52:17-19

TSK: 2Ki 20:18

thy sons : 2Ki 24:12, 2Ki 25:6; 2Ch 33:11

they shall be : ""Fulfilled in Dan 1:3-7.""

TSK: 2Ki 20:19

Good : Lev 10:3; 1Sa 3:18; Job 1:21; Psa 39:9; Lam 3:22, Lam 3:39

Is it not good, etc : or, Shall there not be peace and truth, etc.

peace and truth : Est 9:30; Jer 33:6; Zec 8:19; Luk 2:10, Luk 2:14

TSK: 2Ki 20:20

he made a pool : 2Ch 32:4, 2Ch 32:30, 2Ch 32:32; Neh 3:16; Isa 22:9-11

the book : 2Ki 8:23, 2Ki 15:6, 2Ki 15:26, 2Ki 16:19; 1Ki 14:19, 1Ki 15:7, 1Ki 15:23

TSK: 2Ki 20:21

am 3306, bc 698

slept : 2Ki 21:18; 1Ki 2:10, 1Ki 11:43, 1Ki 14:31; 2Ch 26:23, 2Ch 32:33

Manasseh : 2Ki 21:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 20:12

Berodach-baladan - The correct form of this name, Merodach-baladan, is given in Isaiah Isa 39:1. It is a name composed of three elements, Merodach, the well-known Babylonian god Jer 50:2, but (pal) "a son;"and iddin, or iddina, "has given;"or Baladan may be a form of Beliddin. This king of Babylon is mentioned frequently in the Assyrian inscriptions, and he was not unknown to the Greeks. He had two reigns in Babylon. First of all, he seized the throne in the same year in which Sargon became king of Assyria, 721 B.C., and held it for 12 years, from 721 B.C. to 709 B.C., when Sargon defeated him, and took him prisoner. Secondly, on the death of Sargon and the accession of Sennacherib, when troubles once more arose in Babylonia, be returned there, and had another reign, which lasted six months, during a part of the year 703 B.C. As the embassy of Merodach-Baladan followed closely on the illness of Hezekiah, it would probably be in 713 B.C.

The son of Baladan - In the inscriptions Merodach-Baladan is repeatedly called the son of Yakin or Yagin. This, however, is a discrepancy which admits of easy explanation. The Assyrians are not accurate in their accounts of the parentage of foreign kings. With them Jehu is "the son of Omri."Yakin was a prince of some repute, to whose dominions Merodach-baladan had succeeded. The Assyrians would call him Yakin’ s son, though he might have been his son-in-law, or his grandson.

The embassy was not merely one of congratulation. Its chief object was to inquire with respect to the going back of the shadow, an astronomical marvel in which the Chaldaeans of Babylon would feel a keen interest 2Ch 32:31. A political purpose is moreover implied in the next verse. Merodach-baladan was probably desirous of strengthening himself against Assyria by an alliance with Judaea and with Egypt.

Barnes: 2Ki 20:13

Hezekiah hearkened unto them, and shewed them - The Jewish king lent a favorable ear to the proposals of the ambassadors, and exhibited to them the resources which he possessed, in order to induce them to report well of him to their master.

All the house of his precious things - literally, the "spice-house;"the phrase had acquired the more generic sense of "treasure-house"from the fact that the gold, the silver, and the spices were all stored together.

Barnes: 2Ki 20:14

Hezekiah did not answer Isaiah’ s first question, "What said these men?"but only his second. Probably he knew that Isaiah would oppose reliance on an "arm of flesh."

Babylon now for the first time became revealed to the Jews as an actual power in the world, which might effect them politically. As yet even the prophets had spoken but little of the great southern city; up to this time she had been little more to them than Tyre, or Tarshish, or any other rich and powerful idolatrous city. Henceforth, all this was wholly changed. The prophetic utterance of Isaiah on this occasion 2Ki 20:16-18 never was, never could be, forgotten. He followed it up with a burst of prophecy Isa. 40\endash 66, in which Babylon usurps altogether the place of Assyria as Israel’ s enemy, and the captivity being assumed as a matter of certainty, the hopes of the people are directed onward beyond it to the Return. Other prophets took up the strain and repeated it Hab 1:6-11; Hab 2:5-8; Mic 4:10. Babylon thus became henceforth, in lieu of Assyria, the great object of the nation’ s fear and hatred.

Barnes: 2Ki 20:18

This prophecy had two fulfillments, each complementary to the other. Manasseh, Hezekiah’ s actual son, was "carried to Babylon"2Ch 33:11, but did not become a eunuch in the palace. Daniel and others, not his actual sons, but of the royal seed Dan 1:3, and therefore Hezekiah’ s descendants, are thought by some to have literally fulfilled the latter part of the prophecy, being eunuchs in the palace of Nebuchadnezzar.

Barnes: 2Ki 20:19

Good is the word ... - The language is, according to some, that of a true spirit of resignation and humility; according to others, that of a feeling of relief and satisfaction that the evil was not to come in his day. Such a feeling would be but natural, and though not according to the standard of Christian perfectness, would imply no very great defect of character in one who lived under the old Dispensation.

Peace and truth - Rather, "peace and continuance."The evils threatened were war and the dissolution of the kingdom.

Barnes: 2Ki 20:20-21

Consult the marginal references.

Poole: 2Ki 20:12

Berodach-baladan called Merodach-baladan , Isa 39:1 , whose name Josephus found in that famous Chaldean historian, Berosus. He seems to have been the king of Assyria’ s viceroy in Babylon; and upon that terrible slaughter of one hundred and eighty-five thousand in the Assyrian host, and the death of Sennacherib, and the differences among his sons, to have usurped an absolute sovereignty over Babylon; and either himself or his son destroyed the Assyrian monarchy, and translated the empire to Babylon.

Sent letters and a present unto Hezekiah partly for the reasons mentioned 2Ch 32:31 ; and partly to assure himself of the friendship and assistance of Hezekiah against the Assyrians, their common, and as yet powerful, enemy.

Poole: 2Ki 20:13

Hearkened unto them i.e. granted their desires of a league and amity with them.

The silver and the gold & c.; for though his country had lately been harassed by the Assyrians, yet he had reserved all his treasures and precious things which he and his fathers had gathered in Jerusalem. Besides, he had considerable spoils out of the Assyrian camp. Also he had many presents sent to him, 2Ch 32:23 , which doubtless were things of considerable worth.

Nothing in his house, nor in all his dominion, that Hezekiah showed them not which he did through vain ostentation and pride of heart, 2Ch 32:25,26 , being lifted up by the great honour which God had done him, in working such glorious miracles for his sake, and by the great respects and presents rendered to him from divers princes and people, and now by this great Babylonian monarch. So hard a matter is it even for a good man to be high and humble.

Poole: 2Ki 20:14

They are come from a far country a vain-glorious expression, intimating the great honour which he had from all parts, both far and near.

Even from Babylon that great and potent monarchy; which he speaks to magnify his own honour and happiness.

Poole: 2Ki 20:15

What have they seen in thine house? he asketh, not that he was ignorant of it, but that from his answer he might take the occasion of delivering God’ s message to him.

Poole: 2Ki 20:17

This judgment is denounced against him for his pride, which God exceedingly abhors; and for his ingratitude, whereby he took that honour to himself which he should have given entirely to God, and abused God’ s gifts and favours to the gratification of his own lusts; of both which see 2Ch 32:25,26 ; and for his carnal confidence in that league which he had now made with the king of Babylon, by which, it is probable, he thought his mountain to be so strong, that it could not be removed.

Poole: 2Ki 20:18

Which thou shalt beget i.e. of thy grandchildren, who are oft called sons. They shall be servants to that heathen monarch, whereby both their bodies will be subject to slavery, and the lusts of their lords, and their souls exposed to the peril of idolatry, and all sorts of wickedness; which must needs be very grievous to so good a man as Hezekiah, and was indeed a very sore judgment; whereby God would teach the world the great evil of sin, yea, even of those sins which are generally esteemed but small and venial; for such were those sins of Hezekiah, noted upon 2Ki 20:17 .

Poole: 2Ki 20:19

Good is the word of the Lord: I heartily submit to this sentence, as being both just, because deserved and procured by mine and my people’ s sins; and merciful, because the punishment is less than I have deserved.

Is it not good, if peace and truth be in my days? which speaks not as if he were careless and unconcerned for his posterity, (which neither the common inclinations and affections of nature in all men, nor that singular piety and charity which was eminent and manifest in Hezekiah, can suffer us to believe,) or for the church and people of God, for whose welfare he was so solicitous and industrious in the whole course of his life; but because it was a singular favour that this judgment did not immediately follow his sin, the cause of it, but was suspended for a longer time.

Haydock: 2Ki 20:12

Berodach, or Merodac Baladan, Isaias xxxix. 1. (Calmet) ---

The latter was his father; the famous Nabonassar. (Du Hamel) ---

Letters, or books, Isaias. ---

Sick. They came to congratulate him on his recovery, and also (Menochius) to inquire of the wonder that had happened upon the earth. God left him that he might be tempted, and all things might be made known that were in his heart, 2 Paralipomenon xxxii. 31. (Haydock) ---

If this embassage took place after the fall of Sennacherib, the king of Babylon might thank Ezechias for having stopped the career of that ambitious monarch, from whom the former had every thing to fear. (Calmet)

Haydock: 2Ki 20:13

Rejoiced, at being honoured by so great a prince, (Menochius) who afterwards defeated Asarhaddon. (Tirinus) ---

Hebrew, "hearkened unto them." But the sense of the Vulgate is preferable, and the construction of the original seems to require it, as it is also understood by the Septuagint and Syriac, and by Isaias xxxix. 2. ---

Spices. Hebrew, "precious things," (Montanus) "treasures," (Chaldean; Syriac) "cabinet" of jewels, &c. (Vatable) ---

Vessels, or armour, and all this fine furniture. St. Jerome says, that Ezechias also displayed before them the treasures of the temple, which chiefly drew upon him God's displeasure. (Calmet) ---

He might be guilty only of a venial sin of vanity and of ingratitude: (Menochius) and God took occasion, from this offence to admonish the king of the impending ruin. (Du Hamel)

Haydock: 2Ki 20:17

Babylon, under the last kings of Juda. It cannot be explained of Sennacherib, chap. xviii. 15.

Haydock: 2Ki 20:18

Eunuchs; servants, Daniel i. 3. We only read of Manasses, who was taken to Babylon. (Calmet) ---

But he might have many brothers, who might be reduced to a menial condition; (Salien) as the text seems to refer to the immediate sons of Ezechias. (Haydock) ---

It may, however, be explained of his descendants. (Menochius) (Chap. xxiv. 12.)

Haydock: 2Ki 20:19

Let. Hebrew, "and he added, let," &c. (Calmet) ---

Protestants, "he said, is it not good, if peace and truth (or a solid and desirable peace) be in my days?" He is not indifferent about his family, as the Jews would insinuate (Eusebiuis and St. Jerome, in Isaias xxxix. 7, 8.) from the prophet's adding, Be comforted....my people; (Isaias xl. 1.; Haydock) but he submits with resignation to God's decrees, (St. Ambrose) and begs that God would be pleased to suffer him to die in peace, as the sentence did not seem to affect his person. (Haydock) ---

Josephus insinuates that he was exceedingly grieved at the distress which hung over his posterity, (Antiquities x. 3.) and we are assured the Ezechias and the people entered into sentiments of humility and penance, which for a time averted the wrath of God, 2 Paralipomenon xxxii. 26.

Haydock: 2Ki 20:20

City. Probably before it was besieged by Sennacherib, 2 Paralipomenon xxxii. 4. ---

Juda, and in the works of Isaias, 2 Paralipomenon xxxii. 32., and Isaias xxxvii., xxxviii., and xxxix. The prophet gives us the canticle of this pious king, who shone with so great splendour, and did so much for the good of his people, chap. xviii. 4, 5., and Ecclesiasticus xlviii. 19. (Calmet) ---

He generously opposed the reign of vice, and though threatened with the most imminent dangers, came off with victory. Thus Jesus Christ declared war against idolatry and all vice, and established his Church in the midst of persecution. (Haydock) ---

Ezechias was conducted to the gates of death, and brought back; Christ rose victorious from the grave, as the holy king seems to have foreseen, Isaias xxxviii. 19. (Calmet)

Gill: 2Ki 20:12-19

At that time Berodachbaladan,.... He is called Merodachbaladan, Isa 39:1, so here in the Septuagint, Syriac, and Arabic versions; See Gill on Isa 39:1; and by Metasthenes ^z his father is called Merodach, and he Ben Merodach, who reigned twenty one years, and his father fifty two; from hence to the end of 2Ki 20:12 the same account is given in the same words as in Isa 39:1 throughout, except in 2Ki 20:13, where it is, "hearkened unto them", and there, "glad of them"; heard the letter the ambassadors brought with pleasure; see the notes there. See Gill on Isa 39:1 and following.

Gill: 2Ki 20:20

And the rest of the acts of Hezekiah, and all his might,.... Which he exerted in his wars with his enemies, and in the reformation of religion, and abolition of idolatry:

and how he made a pool, and a conduit, and brought water into the city; at the same time that he cut it off from the enemy without, see 2Ch 32:3,

are they not written in the book of the chronicles of the kings of Judah? a book often referred to in this history, but since lost; many of his acts are recorded in the canonical book of Chronicles, 2Ch 29:1.

Gill: 2Ki 20:21

And Hezekiah slept with his fathers,.... Died, as they did; no mention is here made of the place of his burial, but there is in 2Ch 32:33 where he is said to be buried in the principal part of the sepulchres of the sons of David, and to have honour done him at his death by the inhabitants of Judah and Jerusalem, by the vast concourse of people attending his interment, and by burning spices for him, and making a public mourning on his account a certain stated time:

and Manasseh his son reigned in his stead; of whose wicked reign an account is given in the next chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 20:12

¹ tc The MT has “Berodach-Baladan,” but several Hebrew, Greek, Aramaic, and Latin witnesses agree with the parallel passage in Isa 39:1 and read “Merodach-Baladan.”

NET Notes: 2Ki 20:13

¹ tc Heb “listened to.” Some Hebrew mss, as well as the LXX, Syriac, and Vulgate versions agree with the parallel passage in Isa 39:2 and read, “was happy with.”

² tn Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”

NET Notes: 2Ki 20:15

¹ tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.

² tn Heb “there was nothing I did not show them.”

NET Notes: 2Ki 20:17

¹ tn Heb “days are.”

NET Notes: 2Ki 20:18

¹ tn Heb “Some of your sons, who go out from you, whom you father.”

NET Notes: 2Ki 20:19

¹ tn Heb “good.”

² tn Heb “and he said.” Many English versions translate, “for he thought.” The verb אָמַר (’amar), “say,” is sometimes used of what one thinks (that is, says to oneself). Cf. NAB, NASB, NIV, NRSV, NLT.

³ tn Heb “Is it not [true] there will be peace and stability in my days?” The rhetorical question expects the answer, “Yes, there will be peace and stability.”

NET Notes: 2Ki 20:20

¹ tn Heb “and he brought.”

² tn Heb “As for the rest of the events of Hezekiah, and all his strength, and how he made a pool and a conduit and brought water to the city, are they not written on the scroll of the events of the days of the kings of Judah?”

NET Notes: 2Ki 20:21

¹ tn Heb “lay down with his fathers.”

Geneva Bible: 2Ki 20:12

At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a ^{( i )} present unto Hezekiah: for he had heard that Hezekiah had been sick.

^{( i )} Moved by the favour that God showed to Hezekiah, and also because he had declared himself an enemy of Sennacherib who was now destroyed.

Geneva Bible: 2Ki 20:13

And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and [all] the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his ^{( k )} dominion, that Hezekiah shewed them not.

^{( k )} Being moved by ambition and vain glory, and also because he seemed to rejoice in the friendship of him who was God's enemy and an infidel.

Geneva Bible: 2Ki 20:19

Then said Hezekiah unto Isaiah, Good [is] the word of the LORD which thou hast ^{( l )} spoken. And he said, [Is it] not [good], if ^{( m )} peace and truth be in my days?

^{( l )} He acknowledges Isaiah to be the true prophet of God and therefore humbles himself to his word.

^{( m )} Seeing that God has shown me this favour to grant me quietness during my life: for he was afraid lest the enemies would have had opportunity to rejoice if the Church had decayed in his time, because he had restored religion.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 20:1-21

1 Hezekiah, having received a message of death, by prayer has his life lengthened.

8 The sun goes ten degrees backward for a sign of that promise.

12 Berodach-baladan sending to visit Hezekiah, because of the wonder, has notice of his treasures.

14 Isaiah understanding thereof, foretells the Babylonian captivity.

20 Manasseh succeeds Hezekiah.

MHCC: 2Ki 20:12-21

The king of Babylon was at this time independent of the king of Assyria, though shortly after subdued by him. Hezekiah showed his treasures and armour, and other proofs of his wealth and power. This was the effect of pride and ostentation, and departing from simple reliance on God. He also seems to have missed the opportunity of speaking to the Chaldeans, about Him who had wrought the miracles which excited their attention, and of pointing out to them the absurdity and evil of idolatry. What is more common than to show our friends our houses and possessions? But if we do this in the pride of ours hearts, to gain applause from men, not giving praise to God, it becomes sin in us, as it did in Hezekiah. We may expect vexation from every object with which we are unduly pleased. Isaiah, who had often been Hezekiah's comforter, is now is reprover. The blessed Spirit is both, Joh 16:7, Joh 16:8. Ministers must be both, as there is occasion. Hezekiah allowed the justice of the sentence, and God's goodness in the respite. Yet the prospect respecting his family and nation must have given him many painful feelings. Hezekiah was indeed humbled for the pride of his heart. And blessed are the dead who die in the Lord; for they rest from their labours, and their works do follow them.

Matthew Henry: 2Ki 20:12-21

Here is, I. An embassy sent to Hezekiah by the king of Babylon, to congratulate him on his recovery, 2Ki 20:12. The kings of Babylon had hitherto been only deputies and tributaries to the kings of Assyria, and Nineveh was the royal city. We find Babylon subject to the king of Assyria, 2Ki 17:24. But this king of Babylon began to set up for himself, and by degrees things were so changed that Assyria became subject to the kings of Babylon. This king of Babylon sent to compliment Hezekiah, and ingratiate himself with him upon a double account. 1. Upon the account of religion. The Babylonians worshipped the sun, and, perceiving what honour their god had done to Hezekiah, in going back for his sake, they thought themselves obliged to do honour to him likewise. It is good having those our friends whom we perceive to be the favourites of heaven. 2. Upon the account of civil interest. If the king of Babylon was now mediating a revolt from the king of Assyria, it was policy to get Hezekiah into his interest, in answer to whose prayers, and for whose protection, heaven had given that fatal blow to the king of Assyria. He found himself obliged to Hezekiah, and his God, for the weakening of the Assyrian forces, and had reason to think he could not have a more powerful and valuable ally than one that had so good an interest in the upper world. He therefore made his court to him with all possible respect by ambassadors, letters, and a present.

II. The kind entertainment Hezekiah gave to these ambassadors, 2Ki 20:13. It was his duty to be civil to them, and receive them with the respect due to ambassadors; but he exceeded, and was courteous to a fault. 1. He was too fond of them. He hearkened unto them. Though they were idolaters, yet he became intimate with them, was forward to come into a confederacy with the king their master, and granted them all they came for. He was more open and free than he should have been, and stood not so much upon his guard. What reason had he that was in covenant with God so eagerly to catch at an alliance with a heathen prince, or to value himself at all upon his respectful notice? What honour could this embassy add to one whom God had so highly favoured, that he should please himself so much with it? 2. He was too fond of showing them his palace, his treasures, and his magazines, that they might see, and might report to their master, what a great king he was, and how well worthy of the honour their master did him. It is not said that he showed them the temple, the book of the law, and the manner of his worship, that he might proselyte them to the true religion, which he had now a fair opportunity of doing; but in compliment to them, lest he should affront them, he waived that, and showed them the rich furniture of his closet, that house of his precious things, the wealth he had heaped up since the king of Assyria had emptied his coffers, his silver, and gold, and spices. All the valuable things he had he showed them, either himself or by his officers. And what harm was there in this? What is more commonly, and (as we think) more innocently, done, than to show strangers the riches and rarities of a country - to show our friends our houses and their furniture, our gardens, stables, and libraries? But if we do this in the pride of our hearts, as Hezekiah did, to gain applause from men, and not giving praise to God, it turns into sin to us, as it did to him.

III. The examination of Hezekiah concerning this matter, 2Ki 20:14, 2Ki 20:15. Isaiah, who had often been his comforter, is now his reprover. The blessed Spirit is both, Joh 16:7, Joh 16:8. Ministers must be both, as there is occasion. Isaiah spoke in God's name, and therefore called him to account as one having authority: "Who are these? Whence come they? What is their business? What have they seen?"Hezekiah not only submitted to the examination (did not ask him, "Why should you concern yourself and question me about this affair?"), but made an ingenuous confession: There is nothing among my treasures that I have not shown them. Why then did he not bring them to Isaiah, and show him to them who was without doubt the best treasure he had in his dominions, and who by his prayers and prophecies had been instrumental in all those wonders which these ambassadors came to enquire into? I hope Hezekiah had the same value for Isaiah now that he had in his distress; but it would have become him to show it by bringing these ambassadors to him in the first place, which might have prevented the false step he took.

IV. The sentence passed upon him for his pride and vanity, and the too great relish he had of the things of the world, after that intimate acquaintance he had so lately been admitted into with divine things. The sentence is (2Ki 20:17, 2Ki 20:18), 1. That the treasures he was so proud of should hereafter become a prey, and his family should be robbed of them all. It is just with God to take that from us which we make the matter of our pride and in which we put our confidence. 2. That the king of Babylon, with whom he was so fond of an alliance, should be the enemy that should make a prey of them. Not that it was for this sin that that judgment should be brought upon them: the sins of Manasseh, his idolatries and murders, were the cause of that calamity; but it is now foretold to Hezekiah, to convince him of the folly of his pride and of the value he had for the king of Babylon, and to make him ashamed of it. Hezekiah was fond of assisting the king of Babylon to rise, and to reduce the exorbitant power of the kings of Assyria; but he is told that the snake he is cherishing will ere long sting the bosom that cherishes it, and that his royal seed shall become the king of Babylon's slave (which was fulfilled, Dan 1:1, etc.), than which there could not be any thing more mortifying to Hezekiah to think of. Babylon will be the ruin of those that are fond of Babylon. Wise therefore and happy are those that come out from her, Rev 18:4.

V. Hezekiah's humble and patient submission to this sentence, 2Ki 20:19. Observe how he argues himself into this submission. 1. He lays it down for a truth that " good is the word of the Lord, even this word, though a threatening; for every word of his is so. It is not only just, but good; for, as he does no wrong to any, so he means no hurt to good men. It is good; for he will bring good out of it, and do me good by the foresight of it."We should believe this concerning every providence, that it is good, is working for good. 2. He takes notice of that in this word which was good, that he should not live to see this evil, much less to share in it. He makes the best of the bad: "Is it not good? Yes, certainly it is, and better than I deserve."Note, (1.) True penitents, when they are under divine rebukes, call them not only just, but good; not only submit to the punishment of their iniquity, but accept of it. So Hezekiah did, and by this it appeared that he was indeed humbled for the pride of his heart. (2.) When at any time we are under dark dispensations, or have dark prospects, public or personal, we must take notice of what is for us as well as what is against us, that we may by thanksgiving honour God, and may in our patience possess our own souls. (3.) As to public affairs, it is good, and we are bound to think it so, if peace and truth be in our days. That is, [1.] Whatever else we want, it is good if we have peace and truth, if we have the true religion professed and protected, Bibles and ministers, and enjoy these in peace, not terrified with the alarms of war or persecution. [2.] Whatever trouble may come when we are gone, it is good if all be well in our days. Not that we should be unconcerned for posterity; it is a grief to foresee evils: but we should own that the deferring of judgments is a great favour in general, and to have them deferred so long as what we may die in peace is a particular favour to us, for charity begins at home. We know not how we shall bear the trial, and therefore have reason to think it well if we may but get safely to heaven before it comes.

Lastly, Here is the conclusion of Hezekiah's life and story, 2Ki 20:20, 2Ki 20:21. In 2 Chr. ch. 29-32 much more is recorded of Hezekiah's work of reformation than in this book of Kings; and it seems that in the civil chronicles, not now extant, there were many things recorded of his might and the good offices he did for Jerusalem, particularly his bringing water by pipes into the city. To have water in plenty, without striving for it and without being terrified with the noise of archers in the drawing of it, to have it at hand and convenient for us, is to be reckoned a great mercy; for the want of water would be a great calamity. But here this historian leaves him asleep with his fathers, and a son in his throne that proved very untoward; for parents cannot give grace to their children. Wicked Ahaz was the son of a godly father and the father of a godly son; holy Hezekiah was the son of a wicked father and the father of a wicked son. When the land was not reformed, as it should have been, by a good reign, it was plagued and ripened for ruin by a bad one; yet then tried again with a good one, that it might appear how loth God was to cut off his people.

Keil-Delitzsch: 2Ki 20:12-19

The Babylonian embassy, and Hezekiah's imprudence ( cf. Isa 39:1-8). - 2Ki 20:12. "At that time Berodach Baladan, king of Babel, sent a letter and a present to Hezekiah, because he had heard that Hezekiah was sick."By ההיא בּעת the arrival of these ambassadors is merely assigned in the most general manner to the period following Hezekiah's recovery. But from the object of their mission, it is evident that they did not arrive in Jerusalem till after the overthrow and departure of Sennacherib, and therefore at least half a year after Hezekiah's recovery. The ostensible reason given is, that Berodach Baladan had heard of Hezekiah's illness, and therefore sent to congratulate him on his recovery; but in 2Ch 32:31 the further reason is mentioned, that he wished to inquire concerning the miracle upon the sun-dial. But, as Josephus has shown, the true object, no doubt, was to make sure of Hezekiah's friendship in anticipation of his intended revolt from the Assyrian rule. Berodach Baladan , for Merodach Baladan (Isa.), with the labial changed, is the same person as the Marodach Baladan who reigned in Babylon for six months, according to Alex. Polyhistor, or rather Berosus (Euseb. Chr. armen . i. pp. 42, 43), and was slain by Elibus , and also the same as the Mardokempad who reigned, according to the Can. Ptol ., from 26 to 38 aer. Nab. , i.e., from 721 to 709 b.c. The first part of the name, מרדך , occurs in Jer 50:2 in connection with Bel as the name of a Babylonian idol; and the whole name is found on a cylinder (in the British Museum) which contains the first expeditions of Sennacherib against Babylon and Media, and upon the inscriptions at Khorsabad spelt either Merodak-pal-dsana (according to Brandis, Ueber der Gewinn , pp. 44 and 53) or Marduk bal iddin (according to Oppert).

(Note: Compare M. v. Niebuhr, Gesch. Ass. p. 40; and with regard to the chronological differences, on account of which many have called in question the identity of Merodach Baladan either with the Marudach-Baladan of Berosus or with the Mardokempad of the Can. Ptol. , see the discussion of this point at pp. 75ff.)

Instead of שׁמע כּי we have ויּשׁמע in Isaiah, which is not so clear, though it is probably more original; whereas the clause in Isaiah, ויּחזק חלה כּי , "that he had been sick and had become strengthened, i.e., well again,"is simply an elucidation of the הזקיּהוּ חלה כּי of our text, in which the recovery is implied in the pluperfect "had been sick."

2Ki 20:13

In 2Ki 20:13 ויּשׁמע is apparently a copyist's error for ויּשׂמח of Isaiah, which many of the codd. and ancient versions have even in our text. At the same time, the construction of שׁמע with על is also found in 2Ki 22:13. - עליהם , concerning them, i.e., the ambassadors who had brought the letter and the present. In his delight at the honour paid to him by this embassy, Hezekiah showed the ambassadors all his treasure-house, the silver, and the gold, and the spices, and the costly oil, and all his arsenal, etc. The literal meaning of נכת בּית is probably spice-house (Aquila, Symm., Vulg.), נכת being a contraction of נכאת in Gen 37:25, whereas the derivation suggested from the Arabic kayyata , farsit, implevit locum , is much more wide of the mark. The house received its name from the spices for the storing of which it was really intended, although it was also used for the storing of silver and gold. הטּוב שׁמן is not fine olive oil, but, according to the Rabbins and Movers ( Phöniz . iii. p. 227), the valuable balsam oil which was obtained in the royal gardens; for olive oil, which was obtained in all Judaea, was not stored in the treasure-chambers along with gold, silver, and perfumes, but in special storehouses (1Ch 27:28). בּכל־ממשׁלתּו , in all his dominion, i.e., in all the district which he was able to govern or control. - The existence of such treasures, of which, according to 2Ki 20:17, the ancestors of Hezekiah had collected a very large store, at so short a period after the departure of the Assyrians, is not at variance with 2Ki 18:15-16, according to which Hezekiah had sent to Sennacherib all the silver in his treasuries, and even the gold plate upon the temple doors. For, in the first place, it is not stated that there was much silver and gold in the treasure-house, but the silver and gold are simply mentioned along with the spices; and, secondly, Hezekiah may have kept back from Sennacherib many a valuable piece of silver or gold, and have taken off the gold plate from the temple doors, to show the ambassadors of Sennacherib, who came to receive the money demanded as compensation, that he was not in a condition to give anything more. Moreover a great deal may have flowed into the treasuries since the payment of that tribute, partly from the presents which Hezekiah received from many quarters after the overthrow of Sennacherib (2Ch 32:23), and partly from the booty that had been collected in the camp of the Assyrians after their hurried departure. And again, the treasures which the ancestors of Hezekiah had collected (2Ki 20:17) may not have consisted of gold and silver exactly, but of different jewels and objects of art, which could not be applied to the payment of the tribute demanded by Sennacherib. And, lastly, "we must not overlook the fact, that it answered the purpose of the reporter to crowd together as much as possible, in order to show how anxious Hezekiah was to bring out and exhibit everything whatever that could contribute to the folly"(Drechsler). Hezekiah evidently wanted to show all his glory, because the arrival of the Babylonian ambassadors had flattered his vanity.

2Ki 20:14-17

Isaiah therefore announced to him the word of the Lord, that all his treasures would one day be carried to Babel, and some even of his sons would serve as chamberlains in the palace of the king of Babel. The sin of vanity was to be punished by the carrying away of that of which his heart was proud. Isaiah did not go to Hezekiah by his own impulse, but by the direction of God. His inquiries: "What have these men said, and whence do they come to thee?"were simply intended to lead the king to give expression to the thoughts of his heart. In the answer, "From a distant land have they come, from Babel,"his vanity at the great honour that had been paid him comes clearly to light.

2Ki 20:18

The words, "of thy sons, which shall proceed from thee, which thou shalt beget,"do not necessarily refer to the actual sons, but only to lineal descendants. The Chethîb יקּח , "will one take,"is to be preferred to the יקּחוּ of Isaiah and the Keri , as being the more difficult reading. סריסים , chamberlains, courtiers, not necessarily eunuchs, as in 1Sa 8:15, etc. - For the fulfilment of this threat see Dan 1:2.

2Ki 20:19

The first part of Hezekiah's reply, "Good is the word of Jehovah, which thou hast spoken,"is an expression of submission to the will of the Lord, like Eli's answer in 1Sa 3:18 (cf. 1Ki 2:38, 1Ki 2:42);

(Note: "He calls that good in which it is right to acquiesce, as having proceeded from Him who does nothing but what is not only most just, but tempered with the greatest goodness, even when He inflicts punishment."- Clericus.)

the second part, which the repetition of ויּאמר shows to have been spoken after a pause, and which was not addressed directly to Isaiah, "Is it not so (i.e., is it not purely goodness), if there are to be peace and truth in my days (during my life)?"is a candid acknowledgment of the grace and truth of the Lord.

(Note: "He praises the moderation of the divine decree, because when God, in accordance with His justice, might have brought this calamity upon him in his own person, for His mercy's sake He was willing to spare him and to put off the evil to a future day."- Vitringa.)

הלוא is used, as is frequently the case, in the sense of a lively affirmation. Instead of אם הלוא we have in Isaiah כּי , "for there will be peace and truth,"by which this clause is attached more clearly to the first declaration as a reason for it: the word of the Lord is good, for the Lord proves His goodness and truth in the fact, that He will not inflict the merited punishment in my lifetime. "Peace and truth"are connected as in Jer 33:6. אמת does not mean continuance (Ges.), security (Knobel), but fides, faithfulness-not human faithfulness, however, which preserves peace, and observes a tacit treaty (Hitzig), but the faithfulness of God, which preserves the promised grace to the humble.

Keil-Delitzsch: 2Ki 20:20-21

Close of Hezekiah's reign. - On the basin ( בּרכח ) and the aqueduct constructed by him, see at 2Ki 18:17.

Constable: 2Ki 18:1--25:30

III. THE SURVIVING KINGDOM chs. 18--25

In this third major section of 1 and 2 Kings the writer showed that the captivity of Judah was also a natural consequence of not following the covenantal relationship with Yahweh. The remaining kings in 2 Kings all ruled over the Southern Kingdom. This part of the book concludes with events that happened in Judah immediately following the Babylonian Captivity in 586 B.C.

Constable: 2Ki 18:1--20:21

A. Hezekiah's Good Reign chs. 18-20

The writer of Kings devoted more attention to Hezekiah than to any Hebrew king except Solomon.

Constable: 2Ki 20:12-19

7. The prophecy of Babylonian captivity 20:12-19

Merodach-baladan ruled as king of Babylon for two terms, 721-710 and 703-702 B.C. The event recorded in these verses evidently took place in 702 B.C.¹²⁴ Hezekiah appears to have let his visitors know the extent of Judah's financial strength because he favored Merodach-baladan and Chaldean affiliation. In pride, as a result of his healing, he evidently wished to impress them with his wealth and power (cf. 2 Chron. 32:25, 31). Isaiah prophesied that Babylon would take Judah into captivity one day (vv. 17-18). While Hezekiah would have been sorry to hear this prophecy, he evidently accepted it as the Lord's will for Judah and was glad it would not happen in his lifetime (v. 19). Other interpretations are that he made a smug, self-serving comment, or that he took the message as a prayer that the disaster would be delayed as long as possible.¹²⁵ The first interpretation seems most consistent with Hezekiah's character. Babylon's future invasion came primarily as a result of Judah's sins. Hezekiah's unwise exposure of Judah's wealth on this occasion was not the major cause.

Constable: 2Ki 20:20-21

8. Hezekiah's death 20:20-21

Hezekiah's 1,777 foot long tunnel was a noteworthy accomplishment. It brought water from the Gihon spring outside the city wall, under the wall of Jerusalem, and into the city, specifically to the pool of Siloam. This made Jerusalem much more self-sufficient in times of invasion than it would have been otherwise.¹²⁶

Hezekiah's reign was one of the best in Judah's history because of the king's humility and dependence on God evidences of which the writer of Kings provided in abundance. Judah declined from then on, however, because most of the subsequent kings were wicked. Judah fell to the Babylonians exactly 100 years after Hezekiah died.¹²⁷

"Perhaps Hezekiah's only serious flaw is his inability to prepare Manasseh, his successor, to be like himself. On the other hand, how can anyone guarantee the quality of their children's life choices?"¹²⁸

Guzik: 2Ki 20:1-21

2 Kings 20 - God Extends Hezekiah's Life

A. Hezekiah's recovery.

1. (1) Isaiah's announcement to Hezekiah.

In those days Hezekiah was sick and near death. And Isaiah the prophet, the son of Amoz, went to him and said to him, "Thus says the LORD: 'Set your house in order, for you shall die, and not live.' "

a. In those days: This happened at the time of the Assyrian invasion of Judah, because Jerusalem had not been delivered from the Assyrian threat yet (2 Kings 20:6). The events of this chapter are also recorded in Isaiah 38.

i. "Interpreters agree that the events described in chapters 38 and 39 preceded the invasion of 701 B.C. . . Many date these events in 703 B.C., but the evidence more strongly suggests a date of about 712 B.C." (Wolf, commentary on Isaiah)

b. Was sick and near death: We are not told how Hezekiah became sick. It may have been through something obvious to all, or it may have been through something known only to God. However Hezekiah became sick, it was certainly permitted by the LORD.

c. Set your house in order, for you shall die and not live: God was remarkably kind to Hezekiah, telling him that his death was near. Not all people are given the time to set your house in order.

i. We know from comparing 2 Kings 18:2 with 2 Kings 20:6 that Hezekiah was 39 years old when he learned he would soon die.

ii. "Such threatenings, though absolutely expressed, have ofttimes secret conditions, which God reserves in his own breast." (Poole)

2. (2-3) Hezekiah's prayer.

Then he turned his face toward the wall, and prayed to the LORD, saying, "Remember now, O LORD, I pray, how I have walked before You in truth and with a loyal heart, and have done what was good in Your sight." And Hezekiah wept bitterly.

a. He turned his face toward the wall: This shows how earnest Hezekiah was in his prayer. He directed his prayer in privacy to God, and not to any man.

i. "Turning his face to the wall, thereby both dismissing Isaiah and entering into solitary confinement with God, Hezekiah poured out his heart to the Lord." (Patterson and Austel)

b. Remember now, O LORD: To our ears, Hezekiah's prayer might almost sound ungodly. In it, his focus is on self-justification and his own merits. It is pretty much as if Hezekiah prayed, "LORD, I've been such a good boy and You aren't being fair to me. Remember what a good boy I've been and rescue me."

i. But under the Old Covenant, this was a valid principle on which to approach God. Passages like Leviticus 26 and Deuteronomy 28 show that under the Old Covenant, blessing and cursing was sent by God on the basis of obedience or disobedience. On that principle, David could write in Psalm 15: LORD, who may abide in Your tabernacle? Who may dwell in Your holy hill? He who walks uprightly, and works righteousness, and speaks the truth in his heart. (Psalm 15:1-2)

ii. But under the New Covenant, we are blessed on the principle of faith in Jesus (Galatians 3:13-14). Hezekiah's principle of prayer isn't fitting for a Christian today. We pray in the name of Jesus (John 16:23-24), not in the name of who we are or what we have done.

iii. "We come across similar pleas again and again in the prayers of God's children of old. The Psalms abound with them. But we do not find them in the New Testament. The Church bases its pleas on Christ's righteousness." (Bultema)

c. And Hezekiah wept bitterly: Hezekiah lived under the Old Covenant, and at that time there was not a confident assurance of the glory in the life beyond. Instead, Jesus brought life and immortality came to light through the gospel (2 Timothy 1:10). Also, under the Old Covenant Hezekiah would have regarded this as evidence that God was very displeased with him.

i. "But why should a saint be fond of life, or afraid of death, since to him it is as his father's horse, to carry him to his father's house?" (Trapp)

3. (4-7) Isaiah brings God's answer to Hezekiah's prayer.

And it happened, before Isaiah had gone out into the middle court, that the word of the LORD came to him, saying, "Return and tell Hezekiah the leader of My people, 'Thus says the LORD, the God of David your father: "I have heard your prayer, I have seen your tears; surely I will heal you. On the third day you shall go up to the house of the LORD. And I will add to your days fifteen years. I will deliver you and this city from the hand of the king of Assyria; and I will defend this city for My own sake, and for the sake of My servant David." ' " Then Isaiah said, "Take a lump of figs." So they took and laid it on the boil, and he recovered.

a. I will add to your days fifteen years: In response to Hezekiah's prayer, God granted Hezekiah fifteen years more.

i. "Hezekiah was granted an added fifteen years; since he died c. 686 B.C. this promise can be dated from about the time of the siege of Jerusalem. His recovery was also symbolic of the recovery of Jerusalem." (Wiseman)

ii. Because Hezekiah recovered, was God's word (You shall die and not live, 2 Kings 20:1) proved false? No; first, Hezekiah did in fact die - just not as soon as God first announced. Second, when God announces judgment it is almost always an invitation to repent and to receive mercy.

iii. "Hezekiah, though but a little prince, suddenly found himself a wealthy man, having moreover one thing in his treasury which could not have been discovered among the riches of any other living man, namely, a writ from the Court of Heaven, that he should live fifteen years. . . . This great prosperity was a great temptation, far more difficult to endure than Rabshakeh's letter, and all the ills which invasion brought upon the land." (Spurgeon)

b. I have heard your prayer: Hezekiah's prayer was important. By all indications, if Hezekiah had not made his passionate prayer, then his life would not have been extended. This is another demonstration of the principle that prayer matters.

i. In fact, God gave two gifts to Hezekiah. First, He gave the gift of an extended life. Second, He gave the gift of knowing he only had fifteen years left. If he were wise, this would still give King Hezekiah the motivation to walk right with God and to set his house in order.

c. I will defend this city for My own sake, and for the sake of My servant David: This promise was in accord with the LORD's previous prophecies of deliverance, and dates this chapter as being before God destroyed the Assyrian army (Isaiah 37:36-37).

i. The connection of the two promises indicates that one would confirm the other. When Hezekiah recovered his health, he could know that God would also deliver him from the Assyrians.

d. Take a lump of figs: Apparently, God used this medical treatment to bring Hezekiah's healing. God can, and often does, bring healing through medical treatments, and apart from an unusual direction from God, medical treatment should never be rejected in the name of faith.

3. (8-11) God's sign to Hezekiah: the retreating shadow.

And Hezekiah said to Isaiah, "What is the sign that the LORD will heal me, and that I shall go up to the house of the LORD the third day?" Then Isaiah said, "This is the sign to you from the LORD, that the LORD will do the thing which He has spoken: shall the shadow go forward ten degrees or go backward ten degrees?" And Hezekiah answered, "It is an easy thing for the shadow to go down ten degrees; no, but let the shadow go backward ten degrees." So Isaiah the prophet cried out to the LORD, and He brought the shadow ten degrees backward, by which it had gone down on the sundial of Ahaz.

a. What is the sign that the LORD will heal me: Hezekiah wanted a sign, and a sign that would allow him to go up to the house of the LORD. This was because he could not, and would not go up to the house of the LORD until he was healed, so the two were connected.

i. "Hezekiah quite properly asks for a sign to assure himself of his recovery. His hypocritical father, in mock modesty, refused to ask for a sign." (Knapp)

b. This is the sign . . . that the LORD will do this thing which He has spoken: God showed even more mercy to Hezekiah. God was under no obligation to give this sign. In fact, God would have been justified in saying, "I said it and you believe it. How dare you not take My word for true?" But in real love, God gave Hezekiah more than he needed or deserved.

i. God shows the same mercy to us. It should be enough for God to simply say to us, "I love you." But God did so much to demonstrate His love to us (John 3:16, Romans 5:8).

c. Shall the shadow go forward ten degrees or go backward ten degrees? God promised to do something completely miraculous for the confirming sign. He promised to make the shadow on the sundial move backward instead of forward.

i. This was a wonderfully appropriate sign for Hezekiah. By bringing the shadow of the sundial move backward, it gave more time in a day - just as God gave Hezekiah more time.

ii. "It was a miracle, whatever way we take it. God could have reversed the revolution of the earth, had He seen fit to do so - for he is a poor clockmaker even, who cannot turn the hands of his own workmanship backward; or He could have caused the phenomenon by the ordinary law of refraction." (Knapp)

iii. "Certainly there is no need to postulate any reversal of the earth's rotation or receding of the sun. The fact that the miracle was felt only 'in the land' (i.e. Judah; cf. 2 Chronicles 32:31) makes such solutions most dubious." (Patterson and Austel)

iv. No matter how the miracle happened, 2 Chronicles 32:24-26 tells us that Hezekiah did not respond rightly to this gift of healing: In those days Hezekiah was sick and near death, and he prayed to the LORD; and He spoke to him and gave him a sign. But Hezekiah did not repay according to the favor shown him, for his heart was lifted up; therefore wrath was looming over him and over Judah and Jerusalem. Then Hezekiah humbled himself for the pride of his heart, he and the inhabitants of Jerusalem, so that the wrath of the LORD did not come upon them in the days of Hezekiah.

B. Hezekiah's reception of the Babylonian envoys.

1. (12-13) Hezekiah bares the riches of his kingdom - out of pride.

At that time Berodach-Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that Hezekiah had been sick. And Hezekiah was attentive to them, and showed them all the house of his treasures; the silver and gold, the spices and precious ointment, and all his armory; all that was found among his treasures. There was nothing in his house or in all his dominion that Hezekiah did not show them.

a. At that time: This was after the miraculous recovery of Hezekiah. The LORD was good enough to give King Hezekiah 15 years more of life; but it was up to Hezekiah if those years would be lived in wisdom and to the glory of God.

b. King of Babylon sent letters and a present to Hezekiah, for he heard that he had been sick and had recovered: Apparently this was a gesture of kindness from the king of Babylon, showing concern to Hezekiah as fellow royalty.

i. "The sun - which was their god - had honoured Hezekiah; therefore they were sent to honour him too with a visit and a present." (Trapp)

ii. "Sending letters and a gift by envoys was the normal Babylonian diplomatic procedure." (Wiseman)

c. Berodach-Baladan: His presence shows that this was more than a courtesy call. This was an attempt to bring the kingdom of Judah on to the side of the Babylonians against the Assyrians.

i. "According to Josephus (Ant. X.2.2.) the purpose of the visit was to secure Hezekiah as an ally against an anti-Assyrian coalition." (Wiseman)

ii. "The real reason of the visit was political; Babylon desired to throw off the yoke of Assyria. What nation was more likely to help them than the one at the hands of which Assyria had been so completely defeated? Babylon sought alliance with Judah against Assyria." (Morgan)

d. And Hezekiah was pleased with them: We can imagine that this was flattering for King Hezekiah. After all, Judah was a lowly nation with little power, and Babylon was a junior superpower. To receive this notice and recognition from the king of Babylon must have really made Hezekiah feel he was important.

e. Showed them the house of his treasures. We can imagine Hezekiah wanting to please these envoys from Babylon, and wanting to show them that they had good reason to be impressed with him and his kingdom. So he did everything he could to impress them, and showed them the very best riches of the royal household - and he showed them everything (There was nothing in his house or in all his dominion that Hezekiah did not show them).

i. As the coming rebuke from Isaiah will demonstrate, this was nothing but proud foolishness on Hezekiah's part. He was in the dangerous place of wanting to please and impress man, especially ungodly men.

ii. "It was not spiritual pride, as with his great-grandfather Uzziah; but worldly pride - 'the pride of life,' we might say. It was his precious things, his armor, his treasures, his house, his dominion, etc., that he showed the ambassadors from Babylon." (Knapp)

iii. Hezekiah faced - and failed under - a temptation common to many, especially those in ministry - the temptation of success. Many men who stand strong against the temptations of failure and weakness fail under the temptations of success and strength. Think about the extent of Hezekiah's success:

· He was godly

· He was victorious

· He was healed

· He had experienced a miracle

· He had been promised a long life

· He had connection to a great prophet

· He had seen a remarkable sign

· He was wealthy

· He was famous

· He was praised and honored

· He was honored by God

iv. Nevertheless, he sinned greatly after this great gift of fifteen more years of life and the deliverance of Jerusalem. We might say that Hezekiah sinned in at least five ways:

· Pride, in that he was proud of the honors the Babylonians brought.

· Ingratitude, in that he took honor to himself that really belonged to God.

· Abusing the gifts given to him, where he took the gifts and favors to his own honor and gratification of his lusts (2 Chronicles 32:25-26).

· Carnal confidence, in that he trusted in the league he had made with the King of Babylon.

· Missing opportunity, in that he had a great opportunity to testify to the Babylonian envoys about the greatness of God and the LORD's blessing on Judah. Instead, he glorified himself.

v. "Why did he not show these learned heathen God's house? 'Every whit' of which showeth 'His glory' (Psalm 29:9, margin). There he could have explained to them the meaning of the brazen altar, and the sacrifices offered thereon; and who can tell what the results might not have been in the souls of these idolaters?" (Knapp)

2. (14-18) Isaiah brings a rebuke from God to Hezekiah.

Then Isaiah the prophet went to King Hezekiah, and said to him, "What did these men say, and from where did they come to you?" So Hezekiah said, "They came from a far country, from Babylon." And he said, "What have they seen in your house?" So Hezekiah answered, "They have seen all that is in my house; there is nothing among my treasures that I have not shown them." Then Isaiah said to Hezekiah, "Hear the word of the LORD: 'Behold, the days are coming when all that is in your house, and what your fathers have accumulated until this day, shall be carried to Babylon; nothing shall be left,' says the LORD. And they shall take away some of your sons who will descend from you, whom you will beget; and they shall be eunuchs in the palace of the king of Babylon.' "

a. What did these men say, and from where did they come to you? Isaiah probably already knew the answer to these questions. It was likely that his questions were guided by God to allow Hezekiah the opportunity to answer honestly (which he did) and to see his error himself (which he apparently did not).

b. They have seen all that is in my house: There is the flavor that Hezekiah was proud to tell Isaiah this. He was like a small-town boy who was awed by the attention of a big-city man. "Isaiah, you should have seen how impressed those Babylonians were by all I have. They really know we are something here in Judah!" Hezekiah's pride and inflated ego seemed to make him blind.

c. All that is in your house . . . shall be carried to Babylon: Hezekiah thought that this display of wealth would impress the Babylonians. All it did was show them what the kings of Judah had and what they could get from them. One day the kings of Babylon would come and take it all away. This was fulfilled in 2 Kings 24:10-13 and 2 Kings 25:11-17, under the Babylonian king Nebuchadnezzar.

i. "This was proudly and foolishly done; for now gold-thirsty Babylon knew where to have her draught, where to fetch a fat and fit booty." (Trapp)

ii. It would be more than a hundred years before Babylon carried away the royal treasures of Judah, but they did come, just as Isaiah prophesied. This prophecy is so remarkably accurate that many skeptics insist - without grounds other than unbelief - a later "Isaiah" must have written it after the fact.

d. And they shall take away some of your sons . . . and they shall be eunuchs in the palace of the king of Babylon: Worse than taking the material riches of the kings of Judah, the king of Babylon would take the sons of the king of Judah - his true riches!

i. One fulfillment of this was the taking of Daniel and his companions into captivity. Daniel was one of the king's descendants taken into the palace of the king of Babylon (Daniel 1:1-4). Because of this promise of God through Isaiah, many think that Daniel and his companions were made eunuchs when they were taken to serve in the palace.

ii. Clarke on the word eunuchs: "Perhaps this means no more than that they should become household servants to the kings of Babylon. See the fulfillment, 2 Kings 24:13-15, and Daniel 1:1-3."

3. (19-21) Hezekiah's curious reaction and the end of his reign.

So Hezekiah said to Isaiah, "The word of the LORD which you have spoken is good!" For he said, "Will there not be peace and truth at least in my days?" Now the rest of the acts of Hezekiah; all his might, and how he made a pool and a tunnel and brought water into the city; are they not written in the book of the chronicles of the kings of Judah? So Hezekiah rested with his fathers. Then Manasseh his son reigned in his place.

a. The word of the LORD which you have spoken is good! This was a sad state of heart in the king of Judah. God announced coming judgment, and all he could respond with was relief that it would not happen in his lifetime.

i. In this, Hezekiah showed himself to be almost the exact opposite of an "others-centered" person. He was almost totally self-centered. All he cares about is his own personal comfort and success.

b. How he made a pool and a tunnel and brought water into the city: This was an amazing engineering feat. He built an aqueduct to insure fresh water inside the city walls even during sieges. It was more than 650 yards long through solid rock, begun on each end and meeting in the middle. It can still be seen today and it empties into the pool of Siloam.

i. "This tunnel, found in 1880, was cut for 643 metres to cover a direct distance of 332 metres to enable the defenders to fetch water within the protective walls even during a siege." (Wiseman)

ii. "An inscription in cursive Hebrew of the early eighth century B.C. details the work:" 'When (the tunnel) was driven through while (the quarrymen were swinging their) axes, each man towards the other and, while there was still 3 cubits to be cut through (there was heard) the voice of a man calling to his fellow, for there was a crevice (?) on the right . . . and when the tunnel was (finally) driven through, the quarrymen hewed each towards the others, axe against axe. Then the waters flowed from the Spring to the Pool for 1,200 cubits and the height of the rock above the head(s) of the quarrymen was 100 cubits.'" (Wiseman)

c. So Hezekiah rested with his fathers: There is no doubt that Hezekiah started out as a godly king, and overall his reign was one of outstanding godliness (2 Kings 18:3-7). Yet his beginning was much better than his end; Hezekiah did not finish well. God gave Hezekiah the gift of 15 more years of life, but the added years did not make him a better or a more godly man.

i. Time or age doesn't necessarily make us any better. Consider that time does nothing but pass away. We sometimes say, "time will tell," "time will heal," or "time will bring out the potential in me." But time will do nothing of the sort! Time will only come and go. It is only how we use time that matters. Hezekiah didn't make good use of the extra time the LORD gave him.

ii. "Hezekiah was buried on the sloping hill where the tombs of David's descendants were cut (2 Chronicles 32:33). This was because the royal Iron Age burial caves north of the city were full by this time and hereafter no Judean king was buried in the rock-hewn caves there." (Wiseman)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Ki 20:12

2 KINGS 20:12-15 —How can these verses speak of the visitors from Berodach- Baladan as coming after the invasion of Sennacherib?

PROBLEM: According to the sequence of events as they are presented in 2 Kings 20:12-15 , the delegation sent from Berodach-Baladan (spelled Merodach-Baladan in Isa. 39:1 ) came to visit Hezekiah after the invasion of Sennacherib in 701 B .C. However, according to historical evidence, Berodach-Baladan had fled to Elan after having been expelled from Babylon by Sennacherib in 702 B.C . How can the chronology of these verses be reconciled?

SOLUTION: The fact that the description of the invasion of Sennacherib in both 2 Kings and Isaiah comes before the description of the visit of the delegation from Berodach- Baladan does not mean that this is the actual order. In 2 Kings 20:1 we find the introductory phrase “In those days.” However, this does not necessarily indicate that the following events took place in the same time period as the previous section. This phrase is sometimes used to introduce a new section and is similar in function to the phrase “And it came to pass.” We find this type of use in Judges 17:6 , 18:1 , 19:1 , and Esther 1:2 . It may also be pointed out that the Hebrew word hem that is translated here as “those” can also be rendered “these.” It is the context that determines its function. The beginning phrase could be translated, “In these days.”

The visit recorded in 2 Kings 20:12-15 actually took place before the invasion of Sennacherib recorded in 2 Kings 18-19 . This is attested by the fact that Hezekiah died sometime between 698 and 696 B.C . Since God extended his life by 15 years, this would put the time of Hezekiah’s illness at about 713 B.C . This time frame would coincide well with a visit by a delegation from Berodach-Baladan who was expelled by Sennacherib in 702 B.C.   

Critics Ask: 2Ki 20:13

2 KINGS 20:12-15 —How can these verses speak of the visitors from Berodach- Baladan as coming after the invasion of Sennacherib?

PROBLEM: According to the sequence of events as they are presented in 2 Kings 20:12-15 , the delegation sent from Berodach-Baladan (spelled Merodach-Baladan in Isa. 39:1 ) came to visit Hezekiah after the invasion of Sennacherib in 701 B .C. However, according to historical evidence, Berodach-Baladan had fled to Elan after having been expelled from Babylon by Sennacherib in 702 B.C . How can the chronology of these verses be reconciled?

SOLUTION: The fact that the description of the invasion of Sennacherib in both 2 Kings and Isaiah comes before the description of the visit of the delegation from Berodach- Baladan does not mean that this is the actual order. In 2 Kings 20:1 we find the introductory phrase “In those days.” However, this does not necessarily indicate that the following events took place in the same time period as the previous section. This phrase is sometimes used to introduce a new section and is similar in function to the phrase “And it came to pass.” We find this type of use in Judges 17:6 , 18:1 , 19:1 , and Esther 1:2 . It may also be pointed out that the Hebrew word hem that is translated here as “those” can also be rendered “these.” It is the context that determines its function. The beginning phrase could be translated, “In these days.”

The visit recorded in 2 Kings 20:12-15 actually took place before the invasion of Sennacherib recorded in 2 Kings 18-19 . This is attested by the fact that Hezekiah died sometime between 698 and 696 B.C . Since God extended his life by 15 years, this would put the time of Hezekiah’s illness at about 713 B.C . This time frame would coincide well with a visit by a delegation from Berodach-Baladan who was expelled by Sennacherib in 702 B.C.   

Critics Ask: 2Ki 20:14

2 KINGS 20:12-15 —How can these verses speak of the visitors from Berodach- Baladan as coming after the invasion of Sennacherib?

PROBLEM: According to the sequence of events as they are presented in 2 Kings 20:12-15 , the delegation sent from Berodach-Baladan (spelled Merodach-Baladan in Isa. 39:1 ) came to visit Hezekiah after the invasion of Sennacherib in 701 B .C. However, according to historical evidence, Berodach-Baladan had fled to Elan after having been expelled from Babylon by Sennacherib in 702 B.C . How can the chronology of these verses be reconciled?

SOLUTION: The fact that the description of the invasion of Sennacherib in both 2 Kings and Isaiah comes before the description of the visit of the delegation from Berodach- Baladan does not mean that this is the actual order. In 2 Kings 20:1 we find the introductory phrase “In those days.” However, this does not necessarily indicate that the following events took place in the same time period as the previous section. This phrase is sometimes used to introduce a new section and is similar in function to the phrase “And it came to pass.” We find this type of use in Judges 17:6 , 18:1 , 19:1 , and Esther 1:2 . It may also be pointed out that the Hebrew word hem that is translated here as “those” can also be rendered “these.” It is the context that determines its function. The beginning phrase could be translated, “In these days.”

The visit recorded in 2 Kings 20:12-15 actually took place before the invasion of Sennacherib recorded in 2 Kings 18-19 . This is attested by the fact that Hezekiah died sometime between 698 and 696 B.C . Since God extended his life by 15 years, this would put the time of Hezekiah’s illness at about 713 B.C . This time frame would coincide well with a visit by a delegation from Berodach-Baladan who was expelled by Sennacherib in 702 B.C.   

Critics Ask: 2Ki 20:15

2 KINGS 20:12-15 —How can these verses speak of the visitors from Berodach- Baladan as coming after the invasion of Sennacherib?

PROBLEM: According to the sequence of events as they are presented in 2 Kings 20:12-15 , the delegation sent from Berodach-Baladan (spelled Merodach-Baladan in Isa. 39:1 ) came to visit Hezekiah after the invasion of Sennacherib in 701 B .C. However, according to historical evidence, Berodach-Baladan had fled to Elan after having been expelled from Babylon by Sennacherib in 702 B.C . How can the chronology of these verses be reconciled?

SOLUTION: The fact that the description of the invasion of Sennacherib in both 2 Kings and Isaiah comes before the description of the visit of the delegation from Berodach- Baladan does not mean that this is the actual order. In 2 Kings 20:1 we find the introductory phrase “In those days.” However, this does not necessarily indicate that the following events took place in the same time period as the previous section. This phrase is sometimes used to introduce a new section and is similar in function to the phrase “And it came to pass.” We find this type of use in Judges 17:6 , 18:1 , 19:1 , and Esther 1:2 . It may also be pointed out that the Hebrew word hem that is translated here as “those” can also be rendered “these.” It is the context that determines its function. The beginning phrase could be translated, “In these days.”

The visit recorded in 2 Kings 20:12-15 actually took place before the invasion of Sennacherib recorded in 2 Kings 18-19 . This is attested by the fact that Hezekiah died sometime between 698 and 696 B.C . Since God extended his life by 15 years, this would put the time of Hezekiah’s illness at about 713 B.C . This time frame would coincide well with a visit by a delegation from Berodach-Baladan who was expelled by Sennacherib in 702 B.C.   

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 20 (Chapter Introduction)

Overview

2Ki 20:1, Hezekiah, having received a message of death, by prayer has his life lengthened; 2Ki 20:8, The sun goes ten degrees backward for a sign of that promise; 2Ki 20:12, Berodach-baladan sending to visit Hezekiah, because of the wonder, has notice of his treasures; 2Ki 20:14, Isaiah understanding thereof, foretells the Babylonian captivity; 2Ki 20:20, Manasseh succeeds Hezekiah.

Poole: 2 Kings 20 (Chapter Introduction)

KINGS CHAPTER 20

Hezekiah receiving a message of death, by prayer hath his life lengthened; for a sign the sun goeth backward, 2Ki 20:1-11 . The king of Babylon’ s ambassadors come to Hezekiah with letters and a present; he showeth them all his treasures, 2Ki 20:12-15 ; whereupon Isaiah foretelleth him the Babylonish captivity: he dieth; and Manasseh is king, 2Ki 20:16-21 .

In those days, i.e. in that year of the Assyrian invasion, as is manifest from hence, that that was in Hezekiah’ s fourteenth year, 2Ki 18:13 , and God now added fifteen years more to him, 2Ki 20:6 ; and yet Hezekiah reigned only twenty-nine years in all, 2Ki 18:2 . And this happened either, first, After the destruction of Sennacherib’ s army. Or, secondly, Before it, as may be thought from 2Ki 20:6 , where he speaks of his deliverance from the king of Assyria as a future thing. It is true, that when Hezekiah received that insolent message from the Assyrian, he was in health, and went into the temple to pray, 2Ki 19:14 ; but there might be time more than enough for this sickness and recovery between that threatening and this destruction of the Assyrian. Set thine house in order take care to make thy will, and to settle the affair of thy family and kingdom; which he the rather presseth upon him, because the state of his kingdom required it; for it is plain that Hezekiah had not as yet any son, Manasseh his heir and successor not being born till three years after this time, by comparing this 2Ki 20:6 , with 2Ki 21:1 . For thou shalt die, and not live according to the course of nature, and of thy disease, which is mortal in its kind, and will be so in effect, if God doth not miraculously prevent it. Such threatenings, though absolutely expressed, have ofttimes secret conditions, which God reserves in his own breast: see Jon 3:4 .

MHCC: 2 Kings 20 (Chapter Introduction)

(2Ki 20:1-11) Hezekiah's sickness, His recovery in answer to prayer.

(2Ki 20:12-21) Hezekiah shows his treasures to the ambassadors from Babylon, His death.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 20 (Chapter Introduction)

In this chapter we have, I. Hezekiah's sickness, and his recovery from that, in answer to prayer, in performance of a promise, in the use of means, and confirmed with a sign (2Ki 20:1-11). II. Hezekiah's sin, and his recovery from that (2Ki 20:12-19). In both of these, Isaiah was God's messenger to him. III. The conclusion of his reign (2Ki 20:20, 2Ki 20:21).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 20 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 20

In this chapter is an account of Hezekiah's sickness, and of the means of his recovery, and of the sign given of it, 2Ki 20:1 of the king of Babylon's congratulatory letter to him upon it, when he showed to the messengers that brought it his treasures, in the pride and vanity of his heart, 2Ki 20:12 for which he was reproved by the prophet Isaiah, and was humbled, and submitted to the sentence pronounced on his house, 2Ki 20:14, and the chapter is concluded with his reign and death, 2Ki 20:20.