TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 20:1–11. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Kg2 18:13. Some think it was at the time that the Assyrian army was besieging the city or preparing for it, because God promises (Kg2 20:6): I will defend the city, which promise was afterwards repeated, when the danger came to be most imminent, Kg2 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, Kg2 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, Kg2 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, Kg2 19:1, Kg2 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, Co2 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 (Kg2 20:4, Kg2 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, Kg2 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, Kg2 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 (Kg2 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, Ch2 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The vine, and that not in a few places, refers to the Lord himself, and the fig tree to the Holy Spirit, as the Lord makes glad the hearts of people and heals them. And therefore Hezekiah is commanded first to make a plaster with a lump of figs—that is, the fruit of the Spirit—that he may be healed—that is, according to the apostle—by love; for he says, “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance;” which, on account of their great pleasantness the prophet calls figs. Micah also says, “They shall sit everyone under his vine and under his fig tree; and none shall make them afraid.” Now it is certain that those who have taken refuge and rested under the Spirit and under the shadow of the Word shall not be alarmed or frightened by him who troubles the hearts of humankind.
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Summary
2 Kings 20:11 recounts a profound miracle where God, through the prophet Isaiah, supernaturally reversed the shadow on the sundial of Ahaz by ten degrees. This extraordinary event served as an undeniable sign to King Hezekiah, confirming God's promise to heal him from a mortal illness and extend his life by fifteen years, simultaneously assuring Jerusalem's deliverance from the impending Assyrian threat. It stands as a powerful testament to God's absolute sovereignty over creation, time, and the natural order, demonstrating His direct and personal intervention in response to faithful prayer.
Context
Literary Context
This verse is intricately woven into the narrative of King Hezekiah's reign, specifically detailing a pivotal moment of personal crisis and divine intervention. Immediately preceding this account, Hezekiah is gravely ill, facing a prophetic declaration of imminent death from Isaiah, as recorded in 2 Kings 20:1. His fervent prayer, accompanied by tears, prompts God to dramatically reverse the decree. God then sends Isaiah back to promise not only healing and an additional fifteen years of life but also Jerusalem's deliverance from the formidable Assyrian army, as detailed in 2 Kings 20:5-6. Hezekiah, seeking concrete assurance for such an incredible promise, requests a sign. Given a choice between the shadow advancing or receding, he chooses the more difficult and counter-intuitive option of the shadow moving backward on the sundial. This miraculous event, also powerfully recounted in Isaiah 38, profoundly underscores God's personal attention to His faithful king and sets the stage for Hezekiah's subsequent actions, including his ill-advised display of wealth to the Babylonian envoys later in the chapter.
Historical & Cultural Context
King Hezekiah ruled Judah from approximately 715-686 BCE, a period defined by immense geopolitical instability, dominated by the relentless expansion of the Neo-Assyrian Empire. Jerusalem had recently endured a devastating siege by Sennacherib, from which it was miraculously delivered, a testament to God's protective hand described in 2 Kings 19. The "dial of Ahaz" (מַעֲלוֹת אָחָז, ma'alot 'achaz) refers to a public time-keeping device, likely a series of steps or a graduated pillar, possibly constructed during the reign of Hezekiah's idolatrous father, King Ahaz. In ancient Near Eastern cultures, celestial phenomena were not merely observed but were often interpreted as potent omens or direct divine communications. For the shadow on such a public dial to move backward was an extraordinary and undeniable reversal of the natural order, visible to many. This was not a subtle event but a profound, public demonstration of divine power, far beyond any human manipulation, designed to solidify faith in God's omnipotence and the veracity of His prophet's word.
Key Themes
The narrative surrounding 2 Kings 20:11 powerfully articulates several core theological themes. Foremost is Divine Intervention and Sovereignty, showcasing God's absolute control over creation, time, and the very laws of nature. The reversal of the sundial shadow is a profound demonstration of His omnipotence, proving that nothing is too difficult for Him, a truth echoed in Jeremiah 32:27. Secondly, the passage highlights God's Responsiveness to Prayer. Hezekiah's desperate, tearful prayer in 2 Kings 20:3 moved God to change His declared will, emphasizing the transformative power of righteous and fervent prayer, as taught in James 5:16. Thirdly, the miracle serves as an undeniable sign of God's Faithfulness and Assurance, confirming His promise to heal Hezekiah and extend his life, thereby reinforcing His trustworthiness in the face of human doubt. Lastly, the Authority of the Prophets is vividly evident, with Isaiah acting as God's direct messenger, delivering both the initial prophecy of death and the subsequent message of life, and facilitating the miraculous sign.
Exposition and Analysis
Key Word Analysis
This feminine noun, derived from a root meaning "to go up," literally signifies "elevation," "steps," or "ascents." In the context of the sundial, it refers to the graduated markings or increments on the device, likely a series of steps or a staircase, upon which the shadow would fall. The miracle involved the shadow moving backward across these specific "degrees" or "steps," indicating a precise and measurable reversal.
This adverb, prolonged from a root meaning "behind," denotes a reversal of direction, moving to the rear or in retreat. Its use here powerfully emphasizes the unnatural and miraculous nature of the event. Shadows normally progress forward with the sun's movement; for it to go "backward" signifies a direct, supernatural intervention by God, defying the regular course of celestial mechanics and the apparent progression of time.
This proper noun, meaning "possessor" or "he has grasped," refers to King Ahaz, Hezekiah's father and a previous king of Judah known for his idolatry. The "dial of Ahaz" was a public time-keeping device associated with him, perhaps built during his reign or a prominent feature of his palace or public square. The specific mention of Ahaz's dial makes the miracle highly localized and undeniably public, enhancing its impact as a divine sign.
Verse Breakdown
"And Isaiah the prophet cried unto the LORD:"
This opening clause establishes Isaiah's pivotal role as God's chosen instrument and intercessor. His "crying" (Hebrew: קָרָא, qârâʼ) implies a fervent, earnest appeal or prayer to the LORD, demonstrating his complete reliance on divine power to perform the requested sign. It highlights that the miracle was not a magical act by Isaiah himself, but a direct response from God through His prophet's petition, emphasizing God's active involvement in human affairs.
"and he brought the shadow ten degrees backward,"
Here, the pronoun "he" unequivocally refers to the LORD. This is the core of the miracle – God Himself actively intervened in the natural order. The specification of "ten degrees" makes the miracle precise, measurable, and undeniable, removing any ambiguity. This quantifiable reversal of the shadow's movement (which normally progresses forward as the sun moves) is a dramatic display of God's absolute sovereignty over the cosmos, including the movement of celestial bodies and the very passage of time. It underscores His omnipotence.
"by which it had gone down in the dial of Ahaz."
This final phrase clarifies the context and mechanism of the miracle. The "dial of Ahaz" was the specific time-measuring device upon which the shadow normally descended as the day progressed. The miracle involved the shadow not merely stopping its descent but actively reversing its course, moving "backward" up the steps or markings it had already descended. This detail emphasizes the profound, supernatural nature of God's act, confirming His power to suspend and even reverse natural laws for His divine purposes and in response to the prayers of His faithful.
Literary Devices
The account in 2 Kings 20:11 is profoundly rich with literary devices that amplify its theological impact and underscore its significance. The most prominent is Miracle, as God directly intervenes in the natural progression of time by reversing the shadow on the sundial, a public and undeniable demonstration of His omnipotence. This miracle functions as a powerful Sign, a tangible and visible confirmation of God's extraordinary promise to King Hezekiah, designed specifically to strengthen his faith and assure him of divine faithfulness. The narrative also exemplifies Divine Intervention, showcasing God's active, personal, and immediate involvement in the affairs of His people, directly responding to Hezekiah's earnest prayer. Furthermore, there is a subtle yet profound element of Symbolism at play; just as the shadow on the dial was supernaturally reversed, so too was Hezekiah's fate reversed from impending death to extended life, powerfully illustrating God's sovereign power to turn around seemingly irreversible circumstances and bring life from the brink of death.
Theological and Thematic Connections
The miraculous reversal of the sundial's shadow in 2 Kings 20:11 is a profound theological statement about God's absolute sovereignty and His intimate engagement with humanity. It demonstrates that God is not merely a distant creator who set the universe in motion, but an active, personal, and omnipotent Lord who can suspend or alter the very laws of nature to accomplish His divine will and respond to the earnest prayers of His faithful. This extraordinary event underscores that God's power extends over all creation, including the celestial bodies and the progression of time itself, affirming His ultimate control over life and death, sickness and health. It serves as a powerful testament to the efficacy of earnest prayer and God's unwavering faithfulness in providing assurance and fulfilling His promises, even when circumstances appear dire, impossible, or contrary to His previously declared will.
Reflection and Application
The account of the sundial's shadow reversing in 2 Kings 20:11 serves as a timeless reminder that the God of the Bible is a God of wonders, whose power far transcends our understanding of natural law and human limitations. In a world often driven by skepticism, scientific rationalism, and an over-reliance on human capabilities, this narrative calls us back to a profound awe of divine omnipotence and a humble recognition of our dependence on Him. It encourages us to approach God with bold, earnest, and persistent prayer, knowing that He hears and responds, sometimes in ways that defy all expectation and seem utterly impossible. While we may not always receive such dramatic and public signs, the underlying truth remains: God is intimately concerned with our well-being, faithful to His promises, and capable of intervening in our lives in ways both seen and unseen. This story builds our faith, assuring us that no situation is too dire, no illness too terminal, and no threat too great for the God who commands the sun and reverses time itself. It invites us to trust in His sovereign power to bring about healing, restoration, and even a reversal of fortune in our own lives, according to His perfect will.
Questions for Reflection
FAQ
What was the "dial of Ahaz"?
The "dial of Ahaz" (Hebrew: מַעֲלוֹת אָחָז, ma'alot 'achaz) was likely a type of sundial or a series of steps (the Hebrew word ma'alot literally means "steps" or "ascents") that functioned as a public time-keeping device in Jerusalem. It was probably a prominent structure, possibly a staircase or a pillar with graduated markings, where the shadow cast by a gnomon (a vertical indicator) would indicate the time of day. It was associated with King Ahaz, Hezekiah's father, suggesting it was either built by him or was a significant feature of his reign. The miracle involved the shadow on this specific device moving backward by ten "degrees" or "steps," making the divine intervention precise and observable.
How did the shadow move backward? Was it a local phenomenon or a cosmic event?
The biblical text explicitly describes this as a direct act of God: "and he brought the shadow ten degrees backward." This indicates a supernatural miracle, not a natural phenomenon. While the exact mechanism is not detailed, it implies a divine manipulation of light and shadow, or even a localized alteration of the Earth's rotation or the sun's apparent movement, to achieve this specific effect. Scholars debate whether this was a localized optical illusion affecting only the sundial or a broader cosmic event (like the sun "standing still" for Joshua in Joshua 10:12-14). Given its purpose as a specific sign for Hezekiah, a localized, yet undeniable, supernatural reversal on the dial itself seems most probable, demonstrating God's precise control over creation without necessarily disrupting the entire cosmos. Regardless of the precise mechanics, it was a clear and observable act of divine power.
Why did God provide this specific sign to Hezekiah?
God provided this specific sign as a tangible and undeniable confirmation of His extraordinary promise to King Hezekiah. Hezekiah had just received a death sentence from God, and then, in response to his fervent prayer and tears, was promised fifteen more years of life and deliverance from the Assyrian threat. This was an incredible and seemingly impossible reversal of fate. Hezekiah, perhaps struggling with the magnitude of the promise, requested a sign. God, in His grace, offered a choice: the shadow advancing or receding. Hezekiah chose the more difficult, counter-intuitive sign of the shadow moving backward, which would be an undeniable demonstration of God's absolute power over time and creation. This sign served to strengthen Hezekiah's faith, assure him of God's faithfulness to His word, and publicly validate the prophetic message delivered by Isaiah. It was a deeply personal assurance for a king facing a life-and-death crisis.
Christ-Centered Fulfillment
The miracle of the sundial's shadow reversing in 2 Kings 20:11, while a powerful display of God's sovereignty and responsiveness to King Hezekiah, ultimately points to the greater power and ultimate fulfillment found in Jesus Christ. God's ability to manipulate time and reverse the natural order foreshadows Christ's absolute authority over all creation, including sickness, death, and the very fabric of existence. Just as Hezekiah's life was miraculously extended, Christ came to offer eternal life, reversing the ultimate "shadow of death" that hangs over all humanity due to sin, as He declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" John 11:25-26. The physical healing granted to Hezekiah finds its ultimate expression in Christ, the Great Physician, who heals not only bodies but also souls, taking away the sin of the world as the Lamb of God. Furthermore, the sign given to Hezekiah points to Christ as the ultimate sign – the "Light of the World" John 8:12 whose resurrection from the dead is the supreme demonstration of God's power to reverse the irreversible and conquer death itself. Through Christ, God's promise of life and deliverance is not for a mere fifteen years, but for eternity, revealing His complete authority over all things, for "in him all things were created: things in heaven and on earth, visible and invisible... all things have been created through him and for him. He is before all things, and in him all things hold together" Colossians 1:16-17.