Text -- 2 Kings 20:4 (NET)

20:4 Isaiah was still in the middle courtyard when the Lord told him,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 20:4

Of the king's palace. This is noted to shew God's great readiness to hear the prayers of his children.

JFB: 2Ki 20:4

Of the royal castle.

Clarke: 2Ki 20:4

Into the middle court - הצר hatstser , the court. This is the reading of the Masoretic Keri: העיר haair , "of the city,"is the reading of the text, and of most MSS.; but the versions follow the Keri.

TSK: 2Ki 20:4

court : or, city, 2Ki 22:14; 1Ki 7:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 20:4

The middle court - i. e., of the royal palace. This is preferable to the marginal reading.

Poole: 2Ki 20:4

Into the middle court to wit, of the king’ s palace; of which See Poole "1Ki 7:8" . Or, into the middle city , as it is in the Hebrew. For some observe that there were three cities, or three parts of this city; one called the city of David in Zion ; another called Jebus , or Salem ; and a third, which was betwixt these two parts, and united them all into one city, called Jerusalem . This is noted to show God’ s great readiness to hear the sincere and fervent prayers of his children.

Haydock: 2Ki 20:4

Court. Hebrew her, "city:" but in the margin, (Calmet) etsor. Septuagint Greek aule, "hall," or court, is retained, and followed by the Chaldean. (Calmet) ---

Protestants, "the middle court." (Haydock)

Gill: 2Ki 20:4

And it came to pass, afore Isaiah was gone out into the middle court,.... Of the king's palace, which is called the other court within the porch, 1Ki 7:8 so it is according to the marginal reading, which we follow; but the textual reading is, "the middle city"; Jerusalem was divided into three parts, and this was the middle part Isaiah was entering into: but before he did, so it was:

that the word of the Lord came to him, saying; as follows.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 20:4

¹ tc Heb “and Isaiah had not gone out of the middle courtyard, and the word of the Lord came to him, saying.” Instead of “courtyard” (חָצֵר, khatser), the marginal reading, (Qere), the Hebrew consonantal text (Kethib) has הָעִיר (ha’ir), “the city.”

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 20:1-11

Hezekiah was sick unto death, in the same year in which the king of Assyria besieged Jerusalem. A warning to prepare for death was brought to Hezekiah by Isaiah. Prayer is one of the best preparations for death, because by it we fetch in strength and grace from God, to enable us to finish well. He wept sorely: some gather from hence that he was unwilling to die; it is in the nature of man to dread the separation of soul and body. There was also something peculiar in Hezekiah's case; he was now in the midst of his usefulness. Let Hezekiah's prayer, see Isaiah 38. interpret his tears; in that is nothing which is like his having been under that fear of death, which has bondage or torment. Hezekiah's piety made his sick-bed easy. " O Lord, remember now;" he does not speak as if God needed to be put in mind of any thing by us; nor, as if the reward might be demanded as due; it is Christ's righteousness only that is the purchase of mercy and grace. Hezekiah does not pray, Lord, spare me; but, Lord, remember me; whether I live or die, let me be thine. God always hears the prayers of the broken in heart, and will give health, length of days, and temporal deliverances, as much and as long as is truly good for them. Means were to be used for Hezekiah's recovery; yet, considering to what a height the disease was come, and how suddenly it was checked, the cure was miraculous. It is our duty, when sick, to use such means as are proper to help nature, else we do not trust God, but tempt him. For the confirmation of his faith, the shadow of the sun was carried back, and the light was continued longer than usual, in a miraculous manner. This work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen.

Matthew Henry: 2Ki 20:1-11

The historian, having shown us blaspheming Sennacherib destroyed in the midst of the prospects of life, here shows us praying Hezekiah delivered in the midst of the prospects of death - the days of the former shortened, of the latter prolonged.

I. Here is Hezekiah's sickness. In those days, that is, in the same year in which the king of Assyria besieged Jerusalem; for he reigning reigned? in all twenty-nine years, and surviving this fifteen years, this must be in his fourteenth year, and so was that, 2Ki 18:13. Some think it was at the time that the Assyrian army was besieging the city or preparing for it, because God promises (2Ki 20:6): I will defend the city, which promise was afterwards repeated, when the danger came to be most imminent, 2Ki 19:34. Others think it was soon after the defeat of Sennacherib; and then it shows us the uncertainty of all our comforts in this world. Hezekiah, in the midst of his triumphs in the favour of God, and over the forces of his enemies, is seized with sickness, and under the arrest of death. We must therefore always rejoice with trembling. It should seem he was sick of the plague, for we read of the boil or plague-sore, 2Ki 20:7. The same disease which was killing to the Assyrians was trying to him; God took it from him, and put it upon his enemies. Neither greatness nor goodness can exempt us from sickness, from sore and mortal sicknesses. Hezekiah, lately favoured of heaven above most men, yet is sick unto death - in the midst of his days (under forty) and yet sick and dying; and perhaps he was the more apprehensive of its being fatal to him because his father died when he was about his age, two or three years younger. "In the midst of life we are in death."

II. Warning brought him to prepare for death. It is brought by Isaiah, who had been twice, as stated in the former chapter, a messenger of good tidings to him. We cannot expect to receive from God's prophets any other than what they have received from the Lord, and we must welcome that, be it pleasing or unpleasing. The prophet tells him, 1. That his disease is mortal, and, if he be not recovered by a miracle of mercy, will certainly be fatal: Thou shalt die, and not live. 2. That therefore he must, with all speed, get ready for death: Set thy house in order. This we should feel highly concerned to do when we are in health, but are most loudly called to do when we come to be sick. Set the heart in order by renewed acts of repentance, and faith, and resignation to God, with cheerful farewells to this world and welcomes to another; and, if not done before (which is the best and wisest course), set the house in order, make thy will, settle thy estate, put thy affairs in the best posture thou canst, for the ease of those that shall come after thee. Isaiah speaks not to Hezekiah of his kingdom, only of his house. David, being a prophet, had authority to appoint who should reign after him, but other kings did not pretend to bequeath their crowns as part of their goods and chattels.

III. His prayer hereupon: He prayed unto the Lord, 2Ki 20:2. Is any sick? Let him be prayed for, let him be prayed with, and let him pray. Hezekiah had found, as recorded in the foregoing chapter, that it was not in vain to wait upon God, but that the prayers of faith bring in answers of peace; therefore will he call upon God as long as he lives. Happy experiences of the prevalency of prayer are engagements and encouragements to continue instant in prayer. He had now received the sentence of death within himself, and, if it was reversible, it must be reversed by prayer. When God purposes mercy he will, for this, be enquired of, Eze 36:37. We have not if we ask not, or ask amiss. If the sentence was irreversible, yet prayer is one of the best preparations for death, because by it we fetch in strength and grace from God to enable us to finish well. Observe,

1. The circumstances of this prayer. (1.) He turned his face to the wall, probably as he lay in his bed. This he did perhaps for privacy; he could not retire to his closet as he used to do, but he retired as well as he could, turned from the company that were about him, to converse with God. When we cannot be so private as we would be in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not therefore omit them, but compose ourselves to them as well as we can. Or, as some think, he turned his face towards the temple, to show how willingly he would have gone up thither, to pray this prayer (as he did, 2Ki 19:1, 2Ki 19:14), if he had been able, and remembering what encouragements were given to all the prayers that should be made in or towards that house. Christ is our temple; to him we must have an eye in all our prayers, for no man, no service, comes to the Father but by him. (2.) He wept sorely. Some gather from this that he was unwilling to die. It is in the nature of man to have some dread of the separation of soul and body, and it was not strange if the Old Testament saints, to whom another world was but darkly revealed, were not so willing to leave this as Paul and other New Testament saints were. There was also something peculiar in Hezekiah's case: he was now in the midst of his usefulness, had begun a good work of reformation, which he feared would, through the corruption of the people, fall to the ground, if he should die. If this was before the defeat of the Assyrian army, as some think, he might therefore be loth to die, because his kingdom was in imminent danger of being ruined. However, it does not appear that he had now any son: Manasseh, that succeeded him, was not born till three years after; and, if he should die childless, both the peace of his kingdom and the promise to David would be in danger. But perhaps these were only tears of importunity, and expressions of a lively affection in prayer. Jacob wept and made supplication; and our blessed Saviour, though most willing to die, yet offered up strong cries, with tears, to him whom he knew to be able to save him, Heb 5:7. Let Hezekiah's prayer interpret his tears, and in that we find nothing that intimates him to have been under any of that fear of death which has either bondage or torment.

2. The prayer itself: " Remember now, O Lord! how I have walked before thee in truth; and either spare me to live, that I may continue thus to walk, if, if my work be done, receive me to that glory which thou hast prepared for those that have thus walked."Observe here, (1.) The description of Hezekiah's piety. He had had his conversation in the world with right intentions ("I have walked before thee, as under thy eye and with an eye ever towards thee"), from a right principle (" in truth, and with an upright heart "), and by a right rule - " I have done that which is good in thy sight. "(2.) The comfort he now had in reflecting upon it; it made his sick-bed easy. Note, The testimony of conscience for us that we have walked with God in our integrity will be much our support and rejoicing when we come to look death in the face, 2Co 1:12. (3.) The humble mention he makes of it to God. Lord, remember it now; not as if God needed to be put in mind of any thing by us (he is greater than our hearts, and knows all things), or as if the reward were of debt, and might be demanded as due (it is Christ's righteousness only that is the purchase of mercy and grace); but our own sincerity may be pleaded as the condition of the covenant which God has wrought in us: "It is the work of thy own hands. Lord, own it."Hezekiah does not pray, "Lord, spare me,"or, "Lord, take me; God's will be done;"but, Lord, remember me; whether I live or die, let me be thine.

IV. The answer which God immediately gave to this prayer of Hezekiah. The prophet had got but to the middle court when he was sent back with another message to Hezekiah (2Ki 20:4, 2Ki 20:5), to tell him that he should recover; not that there is with God yea and nay, or that he ever says and unsays; but upon Hezekiah's prayer, which he foresaw and which his Spirit inclined him to, God did that for him which otherwise he would not have done. God here calls Hezekiah the captain of his people, to intimate that he would reprieve him for his people's sake, because, in this time of war, they could ill spare such a captain: he calls himself the God of David, to intimate that he would reprieve him out of a regard to the covenant made with David and the promise that he would always ordain a lamp for him. In this answer, 1. God honours his prayers by the notice he takes of them and the reference he has to them in this message: I have heard thy prayers, I have seen thy tears. Prayers that have much life and affection in them are in a special manner pleasing to God. 2. God exceeds his prayers; he only begged that God would remember his integrity, but God here promises (1.) To restore him from his illness: I will heal thee. Diseases are his servants; as they go where he sends them, so they come when he remands them. Mat 8:8, Mat 8:9. I am the Lord that healeth thee, Exo 15:26. (2.) To restore him to such a degree of health that on the third day he should go up to the house of the Lord, to return thanks. God knew Hezekiah's heart, how dearly he loved the habitation of God's house and the place where his honour dwelt, and that as soon as he was well he would go to attend on public ordinances; thitherward he turned his face when he was sick, and thitherward he would turn his feet when he was recovered; and therefore, because nothing would please him better, he promises him this, Let my soul live, and it shall praise thee. The man whom Christ healed was soon after found in the temple, Joh 5:14. (3.) To add fifteen years to his life. This would not bring him to be an old man; it would reach but to fifty-four or fifty-five; yet that was longer than he had lately expected to live. His lease was renewed, which he thought was expiring. We have not the instance of any other that was told before-hand just how long he should live; that good man no doubt made a good use of it; but God has wisely kept us at uncertainties, that we may be always ready. (4.) To deliver Jerusalem from the king of Assyria, 2Ki 20:6. This was the thing which Hezekiah's heart was upon a much as his own recovery, and therefore the promise of this is here repeated. If this was after the raising of the siege, yet there was cause to fear Sennacherib's rallying again. "No,"says God, " I will defend this city. "

V. The means which were to be used for his recovery, 2Ki 20:7. Isaiah was his physician. He ordered an outward application, a very cheap and common thing: "Lay a lump of figs to the boil, to ripen it and bring it to a head, that the matter of the disease may be discharged that way."This might contribute something to the cure, and yet, considering to what a height the disease had come, and how suddenly it was checked, the cure was no less than miraculous. Note, 1. It is our duty, when we are sick, to make use of such means as are proper to help nature, else we do not trust God, but tempt him. 2. Plain and ordinary medicines must not be despised, for many such God has graciously made serviceable to man, in consideration of the poor. 3. What God appoints he will bless and make effectual.

VI. The sign which was given for the encouragement of his faith. 1. He begged it, not in any distrust of the power or promise of God, or as if he staggered at that, but because he looked upon the things promised to be very great things and worthy to be so confirmed, and because it had been usual with God thus to glorify himself and favour his people; and he remembered how much Gos was displeased with his father for refusing to ask a sign, Isa 7:10-12. Observe, Hezekiah asked What is the sign, not that I shall go up to the thrones of judgment or up to the gate, but up to the house of the Lord? He desired to recover that he might glorify God in the gates of the daughter of Zion. It is not worth while to live for any other purpose than to serve God. 2. It was put to his choice whether the sun should go back or go forward; for it was equal to Omnipotence, and it would be the more likely to confirm his faith if he chose that which he thought the more difficult of the two. Perhaps to this that of this prophet may refer (Isa 45:11), Ask me of things to come concerning my sons, and concerning the work of my hands command you me. It is supposed that the degrees were half hours, and that it was just noon when the proposal was made, and the question is, "Shall the sun go back to its place at seven in the morning or forward to its place at five in the evening?"3. He humbly desired the sun might go back ten degrees, because, though either would be a great miracle, yet, it being the natural course of the sun to go forward, its going back would seem more strange, and would be more significant of Hezekiah's returning to the days of his youth (Job 33:25) and the lengthening out of the day of his life. It was accordingly done, upon the prayer of Isaiah (2Ki 20:11): He cried unto the Lord by special warrant and direction, and God brought the sun back ten degrees, which appeared to Hezekiah (for the sign was intended for him) by the going back of the shadow upon the dial of Ahaz, which, it is likely, he could see through his chamber-window; and the same was observed upon all other dials, even in Babylon, 2Ch 32:31. Whether this retrograde motion of the sun was gradual or per saltum - suddenly - whether it went back at the same pace that it used to go forward, which would make the day ten hours longer than usual - or whether it darted back on a sudden, and, after continuing a little while, was restored again to its usual place, so that no change was made in the state of the heavenly bodies (as the learned bishop Patrick thinks) - we are not told; but this work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. The most plausible idolatry of the heathen was theirs that worshipped the sun; yet that was hereby convicted of the most egregious folly and absurdity, for by this it appeared that their god was under the check of the God of Israel. Dr. Lightfoot suggests that the fifteen songs of degrees (Psa 120:1-7, etc.) might perhaps be so called because selected by Hezekiah to be sung to his stringed instruments (Isa 38:20) in remembrance of the degrees on the dial which the sun went back and the fifteen years added to his life; and he observes how much of these psalms is applicable to Jerusalem's distress and deliverance and Hezekiah's sickness and recovery.

Keil-Delitzsch: 2Ki 20:1-11

Hezekiah's Illness and Recovery. - Compare the parallel account in Isa 38 with Hezekiah's psalm of thanksgiving for his recovery (Isa 38:9-20 of Isaiah).

2Ki 20:1-2

"In those days was Hezekiah sick unto death."By the expression "in those days"the illness of Hezekiah is merely assigned in a general manner to the same time as the events previously described. That it did not occur after the departure of the Assyrians, but at the commencement of the invasion of Sennacherib, i.e., in the fourteenth year of Hezekiah's reign, is evident from 2Ki 20:6, namely, both from the fact that in answer to his prayer fifteen years more of life were promised him, and that he nevertheless reigned only twenty-nine years (2Ki 18:2), and also from the fact that God promised to deliver him out of the hand of the Assyrians and to defend Jerusalem. The widespread notion that his sickness was an attack of plague, and was connected with the pestilence which had broken out in the Assyrian camp, is thereby deprived of its chief support, apart from the fact that the epithet ( שׁחין (2Ki 20:7), which is applied to the sickness, does not indicate pestilence. Isaiah then called upon him to set his house in order. לביתך צו : set thy house in order, lit., command or order with regard to thy house, not declare thy (last) will to thy family (Ges., Knob.), for צוּה is construed with the accus. pers. in the sense of commanding anything, whereas here ל is synonymous with אל (2Sa 17:23). "For thou wilt die and not live;"i.e., thy sickness is to death, namely, without the miraculous help of God. Sickness to death in the very prime of life (Hezekiah was then in the fortieth year of his age) appeared to the godly men of the Old Testament a sign of divine displeasure. Hezekiah was therefore greatly agitated by this announcement, and sought for consolation and help in prayer. He turned his face to the wall, sc. of the room, not of the temple (Chald.), i.e., away from those who were standing round, to be able to pray more collectedly.

2Ki 20:3

In his prayer he appealed to his walking before the Lord in truth and with a thoroughly devoted heart, and to his acting in a manner that was well-pleasing to God, in perfect accordance with the legal standpoint of the Old Testament, which demanded of the godly righteousness of life according to the law. This did not imply by any means a self-righteous trust in his own virtue; for walking before God with a thoroughly devoted heart was impossible without faith. "And Hezekiah wept violently,"not merely at the fact that he was to die without having an heir to the throne, since Manasseh was not born till three years afterwards (Joseph., Ephr. Syr., etc.), but also because he was to die in the very midst of his life, since God had promised long life to the righteous.

2Ki 20:4-6

This prayer of the godly king was answered immediately. Isaiah had not gone out of the midst of the city, when the word of the Lord came to him to return to the king, and tell him that the Lord would cure him in three days and add fifteen years to his life, and that He would also deliver him from the power of the Assyrians and defend Jerusalem. התּיּכנה העיר , the middle city, i.e., the central portion of the city, namely, the Zion city, in which the royal citadel stood. The Keri הת חצר , the central court, not of the temple, but of the royal citadel, which is adopted in all the ancient versions, is nothing more than an interpretation of the עיר as denoting the royal castle, after the analogy of 2Ki 10:25. The distinct assurance added to the promise "I will heal thee,"viz., "on the third day thou wilt go into the house of the Lord,"was intended as a pledge to the king of the promised cure. The announcement that God would add fifteen years to his life is not put into the prophet's mouth ex eventu (Knobel and others); for the opinion that distinct statements as to time are at variance with the nature of prophecy is merely based upon an a priori denial of the supernatural character of prophecy. The words, "and I will deliver thee out of the hand of the Assyrians,"imply most distinctly that the Assyrian had only occupied the land and threatened Jerusalem, and had not yet withdrawn. The explanation given by Vitringa and others, that the words contain simply a promise of deliverance out of the hand of the oppressor for the next fifteen years, puts a meaning into them which they do not contain, as is clearly shown by Isa 37:20, where this thought is expressed in a totally different manner. וגו על־העיר וגנּותי ע : as in 2Ki 19:34, where the prophet repeated this divine promise in consequence of the attempt of Sennacherib to get Jerusalem into his power.

2Ki 20:7-8

Isaiah ordered a lump of figs to be laid upon the boil, and Hezekiah recovered ( ויּחי : he revived again). It is of course assumed as self-evident, that Isaiah returned to the king in consequence of a divine revelation, and communicated to him the word of the Lord which he had received.

(Note: The account is still more abridged in the text of Isaiah. In 2Ki 20:4 the precise time of the prayer is omitted; in 2Ki 20:5 the words, "behold, I will cure thee, on the third day thou shalt go into the house of the Lord;"and in 2Ki 20:6 the words, "for mine own sake and my servant David's sake."The four 2Ki 20:8-11, which treat of the miraculous signs, are also very much contracted in Isaiah (Isa 38:7 and Isa 38:8); and 2Ki 20:7 and 2Ki 20:8 of our text are only given at the close of Hezekiah's psalm of praise in that of Isaiah (Isa 38:21 and Isa 38:22).)

תּאנים דּבלת is a mass consisting of compressed figs, which the ancients were in the habit of applying, according to many testimonies (see Celsii Hierob . ii. p. 373), in the case of plague-boils and abscesses of other kinds, because the fig διαφορεῖ σκληρίας (Dioscor.) and ulcera aperit (Plin.), and which is still used for softening ulcers. שׁחין , an abscess, is never used in connection with plague or plague-boils, but only to denote the abscesses caused by leprosy (Job 2:7-8), and other abscesses of an inflammatory kind (Exo 9:9.). In the case of Hezekiah it is probably a carbuncle that is intended.

After the allusion to the cure and recovery of Hezekiah, we have an account in 2Ki 20:8. of the sign by which Isaiah confirmed the promise given to the king of the prolongation of his life. In the order of time the contents of 2Ki 20:7 follow 2Ki 20:11, since the prophet in all probability first of all disclosed the divine promise to the king, and then gave him the sign, and after that appointed the remedy and had it applied. At the same time, it is also quite possible that he first of all directed the lump of figs to be laid upon the boil, and then made known to him the divine promise, and guaranteed it by the sign. In this case ויּחי merely anticipates the order of events. The sign which Isaiah gave to the king, at his request, consisted in the miraculous movement of the shadow backward upon the sundial of Ahaz.

2Ki 20:9-10

הצּל הלך : "the shadow is gone ten degrees, if it should go back ten degrees?"The rendering, visne umbram solarii decem gradibus progredi an ... regredi, which Maurer still gives after the Vulgate, vis an ut ascendat ... an ut revertatur, cannot be grammatically reconciled with the perfect הלך , and is merely a conjecture founded upon the answer of Hezekiah.

(Note: Hitzig and Knobel would therefore read הלך , though without furnishing any proofs that the inf. abs. is used for the future in the first clause of a double question, especially if the ה interrog. is wanting, and there is no special emphasis upon the verbal idea.)

According to this answer, "it is easy for the shadow to decline (i.e., to go farther down) ten degrees; no (sc., that shall not be a sign to me), but if the shadow turn ten degrees backwards,"Isaiah seems to have given the king a choice as to the sign, namely, whether the shadow should go ten degrees forward or backward. But this does not necessarily follow from the words quoted. Hezekiah may have understood the prophet's words וגו הצּל הלך hypothetically: "has the shadow gone (advanced) ten degrees, whether it should,"etc.; and may have replied, the advance of the shadow would not be a sure sign to him, but only its going back.

2Ki 20:11

Isaiah then prayed to the Lord, and the Lord "turned back the shadow (caused it to go back) upon the sun-dial, where it had gone down, on the sundial of Ahaz, ten degrees backward." אחז מעלות cannot be understood, as it has been by the lxx, Joseph., Syr., as referring to a flight of steps at the palace of Ahaz, which was so arranged that the shadow of an object standing near indicated the hours, but is no doubt a gnomon, a sun-dial which Ahaz may have received from Babylonia, where sun-dials were discovered (Herod. ii. 109). Nothing further can be inferred from the words with regard to its construction, since the ancients had different kinds of sun-dials (cf. Martini Abhandlung von den Sonnenuhren der Alten , Lpz. 1777). The word מעלות steps in the literal sense, is transferred to the scala , which the shadow had to traverse both up and down upon the disk of the sun-dial, and is used both to denote the separate degrees of this scala , and also for the sum-total of these scala , i.e., for the sun-dial itself, without there being any necessity to assume that it was an obelisk-like pillar erected upon an elevated place with steps running round it (Knobel), or a long portable scale of twice ten steps with a gnomon (Gumpach, Alttestl. Studien , pp. 181ff.). All that follows from the descent of the shadow is that the dial of the gnomon was placed in a vertical direction; and the fact that the shadow went ten degrees down or backward, simply presupposes that the gnomon had at least twenty degrees, and therefore that the degrees indicated smaller portions of time than hours. If, then, it is stated in 2Ki 20:8 of Isaiah that the sun went back ten degrees, whereas the going back of the shadow had been previously mentioned in agreement with our text, it is self-evident that the sun stands for the shining of the sun which was visible upon the dial-plate, and which made the shadow recede. We are not, of course, to suppose that the sun in the sky and the shadow on the sun-dial went back at the same time, as Knobel assumes. So far as the miracle is concerned, the words of the text do not require that we should assume that the sun receded, or the rotation of the earth was reversed, as Eph. Syr. and others supposed, but simply affirm that there was a miraculous movement backward of the shadow upon the dial, which might be accounted for from a miraculous refraction of the rays of the sun, effected by God at the prophet's prayer, of which slight analoga are met with in the ordinary course of nature.

(Note: As, for example, the phenomenon quoted by several commentators, which was observed at Metz in Lothringen in the year 1703 by the prior of the convent there, P. Romuald, and other persons, viz., that the shadow of a sun-dial went back an hour and a half.- The natural explanation of the miracle which is given by Thenius, who attributes it to an eclipse of the sun, needs no refutation.- For the different opinions of the earlier theologians, see Carpzov, Apparat. crit. p. 351ff.)

This miraculous sign was selected as a significant one in itself, to confirm the promise of a fresh extension of life which had been given to Hezekiah by the grace of God in opposition to the natural course of things. The retrograde movement of the shadow upon the sun-dial indicated that Hezekiah's life, which had already arrived at its close by natural means, was to be put back by a miracle of divine omnipotence, so that it might continue for another series of years.

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 20:1-11

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

"In those days" (v. 1) refers to the year Sennacherib threatened Jerusalem (701 B.C.) since Hezekiah died 15 years later in 686 B.C. His response to his illness was proper. He sought help from Yahweh primarily (v. 2). God had promised long life to the godly under the Mosaic Covenant, and that promise was the basis of Hezekiah's appeal and God's answer. Fig poultices were a common treatment in the ancient world as a remedy for boils.¹²¹ Hezekiah's physicians apparently did not prescribe this treatment.

"Despite his recovery, Hezekiah asks for a sign that he will in fact go back to the temple in three days. Rather than an indication of unbelief, his request should be viewed against the background of Ahaz's refusal of a sign in Isa 7:12. Isaiah gladly offers Hezekiah a choice of signs . . ."¹²²

God's sign guaranteed what He had promised. This was evidently a local miracle as were some others involving sunlight (cf. Exod. 10:21-23; Josh. 10:12-13).¹²³

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

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.