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 20:12–21. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. An embassy sent to Hezekiah by the king of Babylon, to congratulate him on his recovery, Kg2 20:12. The kings of Babylon had hitherto been only deputies and tributaries to the kings of Assyria, and Nineveh was the royal city. We find Babylon subject to the king of Assyria, Kg2 17:24. But this king of Babylon began to set up for himself, and by degrees things were so changed that Assyria became subject to the kings of Babylon. This king of Babylon sent to compliment Hezekiah, and ingratiate himself with him upon a double account. 1. Upon the account of religion. The Babylonians worshipped the sun, and, perceiving what honour their god had done to Hezekiah, in going back for his sake, they thought themselves obliged to do honour to him likewise. It is good having those our friends whom we perceive to be the favourites of heaven. 2. Upon the account of civil interest. If the king of Babylon was now mediating a revolt from the king of Assyria, it was policy to get Hezekiah into his interest, in answer to whose prayers, and for whose protection, heaven had given that fatal blow to the king of Assyria. He found himself obliged to Hezekiah, and his God, for the weakening of the Assyrian forces, and had reason to think he could not have a more powerful and valuable ally than one that had so good an interest in the upper world. He therefore made his court to him with all possible respect by ambassadors, letters, and a present.
II.The kind entertainment Hezekiah gave to these ambassadors, Kg2 20:13.
It was his duty to be civil to them, and receive them with the respect due to ambassadors; but he exceeded, and was courteous to a fault.
1.He was too fond of them. He hearkened unto them. Though they were idolaters, yet he became intimate with them, was forward to come into a confederacy with the king their master, and granted them all they came for. He was more open and free than he should have been, and stood not so much upon his guard. What reason had he that was in covenant with God so eagerly to catch at an alliance with a heathen prince, or to value himself at all upon his respectful notice? What honour could this embassy add to one whom God had so highly favoured, that he should please himself so much with it?
2.He was too fond of showing them his palace, his treasures, and his magazines, that they might see, and might report to their master, what a great king he was, and how well worthy of the honour their master did him. It is not said that he showed them the temple, the book of the law, and the manner of his worship, that he might proselyte them to the true religion, which he had now a fair opportunity of doing; but in compliment to them, lest he should affront them, he waived that, and showed them the rich furniture of his closet, that house of his precious things, the wealth he had heaped up since the king of Assyria had emptied his coffers, his silver, and gold, and spices. All the valuable things he had he showed them, either himself or by his officers. And what harm was there in this? What is more commonly, and (as we think) more innocently, done, than to show strangers the riches and rarities of a country - to show our friends our houses and their furniture, our gardens, stables, and libraries? But if we do this in the pride of our hearts, as Hezekiah did, to gain applause from men, and not giving praise to God, it turns into sin to us, as it did to him.
III.The examination of Hezekiah concerning this matter, Kg2 20:14, Kg2 20:15.
Isaiah, who had often been his comforter, is now his reprover. The blessed Spirit is both, Joh 16:7, Joh 16:8. Ministers must be both, as there is occasion. Isaiah spoke in God's name, and therefore called him to account as one having authority: "Who are these? Whence come they? What is their business? What have they seen?" Hezekiah not only submitted to the examination (did not ask him, "Why should you concern yourself and question me about this affair?"), but made an ingenuous confession: There is nothing among my treasures that I have not shown them. Why then did he not bring them to Isaiah, and show him to them who was without doubt the best treasure he had in his dominions, and who by his prayers and prophecies had been instrumental in all those wonders which these ambassadors came to enquire into? I hope Hezekiah had the same value for Isaiah now that he had in his distress; but it would have become him to show it by bringing these ambassadors to him in the first place, which might have prevented the false step he took.
IV.The sentence passed upon him for his pride and vanity, and the too great relish he had of the things of the world, after that intimate acquaintance he had so lately been admitted into with divine things. The sentence is (Kg2 20:17, Kg2 20:18),
1.That the treasures he was so proud of should hereafter become a prey, and his family should be robbed of them all. It is just with God to take that from us which we make the matter of our pride and in which we put our confidence.
2.That the king of Babylon, with whom he was so fond of an alliance, should be the enemy that should make a prey of them. Not that it was for this sin that that judgment should be brought upon them: the sins of Manasseh, his idolatries and murders, were the cause of that calamity; but it is now foretold to Hezekiah, to convince him of the folly of his pride and of the value he had for the king of Babylon, and to make him ashamed of it. Hezekiah was fond of assisting the king of Babylon to rise, and to reduce the exorbitant power of the kings of Assyria; but he is told that the snake he is cherishing will ere long sting the bosom that cherishes it, and that his royal seed shall become the king of Babylon's slave (which was fulfilled, Dan 1:1, etc.), than which there could not be any thing more mortifying to Hezekiah to think of. Babylon will be the ruin of those that are fond of Babylon. Wise therefore and happy are those that come out from her, Rev 18:4.
V.Hezekiah's humble and patient submission to this sentence, Kg2 20:19. Observe how he argues himself into this submission.
1.He lays it down for a truth that "good is the word of the Lord, even this word, though a threatening; for every word of his is so. It is not only just, but good; for, as he does no wrong to any, so he means no hurt to good men. It is good; for he will bring good out of it, and do me good by the foresight of it." We should believe this concerning every providence, that it is good, is working for good.
2.He takes notice of that in this word which was good, that he should not live to see this evil, much less to share in it. He makes the best of the bad: "Is it not good? Yes, certainly it is, and better than I deserve." Note,
(1.)True penitents, when they are under divine rebukes, call them not only just, but good; not only submit to the punishment of their iniquity, but accept of it. So Hezekiah did, and by this it appeared that he was indeed humbled for the pride of his heart.
(2.)When at any time we are under dark dispensations, or have dark prospects, public or personal, we must take notice of what is for us as well as what is against us, that we may by thanksgiving honour God, and may in our patience possess our own souls.
(3.)As to public affairs, it is good, and we are bound to think it so, if peace and truth be in our days. That is,
[1.]Whatever else we want, it is good if we have peace and truth, if we have the true religion professed and protected, Bibles and ministers, and enjoy these in peace, not terrified with the alarms of war or persecution.
[2.]Whatever trouble may come when we are gone, it is good if all be well in our days. Not that we should be unconcerned for posterity; it is a grief to foresee evils: but we should own that the deferring of judgments is a great favour in general, and to have them deferred so long as what we may die in peace is a particular favour to us, for charity begins at home. We know not how we shall bear the trial, and therefore have reason to think it well if we may but get safely to heaven before it comes.
Lastly, Here is the conclusion of Hezekiah's life and story, Kg2 20:20, Kg2 20:21. In 2 Chr. ch. 29-32 much more is recorded of Hezekiah's work of reformation than in this book of Kings; and it seems that in the civil chronicles, not now extant, there were many things recorded of his might and the good offices he did for Jerusalem, particularly his bringing water by pipes into the city. To have water in plenty, without striving for it and without being terrified with the noise of archers in the drawing of it, to have it at hand and convenient for us, is to be reckoned a great mercy; for the want of water would be a great calamity. But here this historian leaves him asleep with his fathers, and a son in his throne that proved very untoward; for parents cannot give grace to their children. Wicked Ahaz was the son of a godly father and the father of a godly son; holy Hezekiah was the son of a wicked father and the father of a wicked son. When the land was not reformed, as it should have been, by a good reign, it was plagued and ripened for ruin by a bad one; yet then tried again with a good one, that it might appear how loth God was to cut off his people.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And assuredly no gold or silver vessel was ever so dear to God as is the temple of a virgin’s body. The shadow went before, but now the reality has come. You indeed may speak in all simplicity, and from motives of amiability you may treat with courtesy the truest strangers, but unchaste eyes see nothing aright. They fail to appreciate the beauty of the soul and value only that of the body. Hezekiah showed God’s treasure to the Assyrians, who ought never to have seen what they were sure to covet. The consequence was that Judea was torn by continual wars and that the very first things carried away to Babylon were these vessels of the Lord. We find Belshazzar at his feast and among his concubines (vice always glories in defiling what is noble) drinking out of these sacred cups.
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Summary
Second Kings 20:12 introduces a pivotal diplomatic encounter during the reign of King Hezekiah of Judah, immediately following his miraculous recovery from a terminal illness. This verse sets the stage for a critical test of Hezekiah's faith and wisdom, as a seemingly benevolent embassy from Babylon's king, Berodachbaladan, masks deeper political motives that will ultimately expose Hezekiah's pride and lead to a significant prophetic declaration concerning Judah's future exile.
Context
Literary Context
This verse serves as a crucial transition point in the narrative of King Hezekiah. It directly follows the miraculous account of his divinely granted healing and the sign of the sun's shadow moving backward on the sundial, as detailed in 2 Kings 20:1-11. The preceding verses emphasize God's direct intervention in Hezekiah's life, highlighting His faithfulness to His covenant with David. Immediately after the Babylonian embassy's arrival, the narrative swiftly moves to Hezekiah's ill-advised display of his treasures to the envoys in 2 Kings 20:13, which then precipitates the prophet Isaiah's stern rebuke and the dire prophecy of Judah's future captivity in Babylon, found in 2 Kings 20:14-19. The parallel account in Isaiah 39 underscores the theological significance of this event.
Historical & Cultural Context
At the time of this event (late 8th century BC), the dominant superpower in the ancient Near East was the Assyrian Empire, which had recently laid siege to Jerusalem, only to be miraculously defeated by divine intervention, as recorded in 2 Kings 19:35-36. Babylon, though not yet the undisputed world power it would become, was a rising force and a persistent challenger to Assyrian hegemony. Berodachbaladan (also known as Merodach-Baladan II) was a prominent Chaldean prince who frequently rebelled against Assyrian rule, seeking to forge alliances with other nations to counter their common enemy. His stated reason for sending envoys and gifts to Hezekiah—to congratulate him on his recovery—was a polite diplomatic pretense. The underlying motive was undoubtedly political: to assess Judah's military and economic strength, and to potentially enlist Hezekiah as an ally in a broader anti-Assyrian coalition. Gift-giving and diplomatic correspondence were standard practices in ancient Near Eastern international relations, often serving as veiled intelligence-gathering missions or overtures for strategic partnerships.
Key Themes
This seemingly simple verse introduces several profound themes that resonate throughout the biblical narrative. Firstly, it highlights the theme of Diplomacy and Alliances, showcasing the complex web of international relations and the strategic maneuvering of kings in the ancient world, where political expediency often overshadowed divine counsel. Secondly, it underscores the theme of Divine Intervention and Human Response. Hezekiah had just experienced an extraordinary demonstration of God's power and grace in his healing, yet this visit presents a new test of his faith and dependence on God. Will he continue to trust in the Lord, or will he succumb to the temptation of human glory and worldly alliances? Thirdly, the verse sets the stage for the theme of Testing of Faith and Pride. What appears to be an act of goodwill becomes an occasion for Hezekiah to reveal the true condition of his heart, leading to a display of pride in 2 Kings 20:13 that contrasts sharply with his earlier humility. Finally, and most significantly, this encounter serves as a powerful Foreshadowing of Exile. This seemingly innocuous visit from Babylon directly precedes Isaiah's prophecy of Judah's future captivity in that very land, making it a pivotal moment in the unfolding of God's redemptive plan and judgment, as seen in 2 Kings 20:17-18 and Isaiah 39:6-7.
Exposition and Analysis
Key Word Analysis
This name, also rendered as Merodach-Baladan in Isaiah 39:1 and 2 Chronicles 32:31, refers to a significant historical figure, a Chaldean prince who ruled Babylon as king on two occasions (722–710 BC and 703 BC). His name is a theophoric compound, likely meaning "Merodach has given a son," linking him to the chief Babylonian deity, Marduk. His repeated challenges to Assyrian dominance made him a notable figure in the geopolitical landscape, and his interest in Hezekiah, who had recently defied Assyria, was purely strategic.
The term "present" (מִנְחָה, minchâh) signifies a gift or tribute. While a minchâh could be a grain offering in a cultic context, here it denotes a diplomatic offering, a customary gesture in ancient Near Eastern diplomacy to establish or strengthen relations. These were not merely tokens of goodwill but instruments of statecraft, designed to initiate dialogue, gather intelligence, and potentially forge alliances.
The verb חָלָה (châlâh) means "to be sick," "to be weak," or "to be ill." This phrase explicitly links the Babylonian embassy to the preceding narrative of Hezekiah's miraculous recovery. While presented as the reason for the visit, it served as a convenient and polite pretext for Berodachbaladan to initiate contact and assess Hezekiah's kingdom, particularly after Judah's recent resilience against Assyria.
Verse Breakdown
"¶ At that time"
This temporal marker firmly connects the events to the miraculous healing of Hezekiah described in the preceding verses. It indicates that the Babylonian embassy arrived shortly after Hezekiah's recovery, highlighting the immediate context of God's recent powerful intervention in the king's life.
"Berodachbaladan, the son of Baladan, king of Babylon"
This identifies the sender of the embassy. The full title emphasizes his royal authority and the significant power base from which he operates. His identity as "king of Babylon" signals the rising prominence of this city-state, which would eventually become the instrument of God's judgment against Judah.
"sent letters and a present unto Hezekiah"
This describes the diplomatic action taken by the Babylonian king. The sending of both written communication and a tangible gift signifies a formal and significant overture, typical of inter-state relations in the ancient world, designed to convey respect and initiate a relationship.
"for he had heard that Hezekiah had been sick"
This clause provides the stated reason for the Babylonian embassy. While ostensibly an act of sympathy and congratulation, this reason served as a diplomatic cover for Berodachbaladan's true political agenda: to gauge Judah's strength and potential as an ally against Assyria, especially given Hezekiah's recent miraculous deliverance from Sennacherib's siege.
Literary Devices
The narrative employs several literary devices that enrich its theological and narrative impact. Irony is prominent, as the stated reason for the Babylonian visit—Hezekiah's illness—masks the true, politically motivated agenda of Berodachbaladan. This creates a subtle tension, hinting that not all appearances are as they seem. The verse also functions as a powerful instance of Foreshadowing. What appears to be a benign diplomatic exchange sets the stage for a catastrophic future event: the Babylonian exile. The very nation sending "gifts" will later be the instrument of Judah's judgment. Furthermore, the narrative employs Juxtaposition, placing Hezekiah's recent, divinely orchestrated healing and deliverance (a testament to God's faithfulness) immediately before this encounter, which will tragically expose Hezekiah's human pride and lack of complete trust in the Lord. This contrast highlights the ongoing test of faith, even in times of blessing.
Theological and Thematic Connections
The arrival of Berodachbaladan's embassy, ostensibly an act of kindness, serves as a crucial theological test for King Hezekiah. Having just experienced a profound demonstration of God's grace and power in his healing and the deliverance from Assyria, Hezekiah is now confronted with a temptation to trust in human alliances and worldly displays of wealth rather than remaining solely dependent on the Lord. This moment underscores the biblical principle that moments of great blessing can also be times of significant spiritual vulnerability, where pride and a desire for human affirmation can subtly displace divine reliance. The seemingly innocent visit from Babylon ultimately exposes a flaw in Hezekiah's heart, leading to a prophetic pronouncement that reveals God's sovereign hand in history, even in the judgment of His people. It highlights that God's people are called to be distinct, not to seek security in the fleeting powers of this world, but to place their trust entirely in Him.
Reflection and Application
The account of Berodachbaladan's embassy to Hezekiah serves as a profound cautionary tale for believers today. It reminds us that spiritual tests often come not in times of overt crisis, but in moments of peace, prosperity, or even after significant blessings. Hezekiah had just witnessed God's miraculous power, yet he allowed himself to be swayed by the flattery and political overtures of a foreign king, displaying his treasures and strength rather than giving glory to the Lord who had healed and delivered him. This passage challenges us to cultivate humility, especially after experiencing God's favor. It urges us to discern the true motives behind seemingly benevolent gestures, recognizing that worldly recognition or alliances can subtly lead us away from complete dependence on God. Our possessions, achievements, and influence are gifts from God, to be stewarded for His glory, not for personal boasting or for forging worldly connections that compromise our faith. We are called to remain vigilant and faithful, trusting in God's provision and guidance, even when the path of worldly wisdom seems more appealing.
Questions for Reflection
FAQ
Who was Berodachbaladan and why was his visit to Hezekiah so significant?
Berodachbaladan, also known as Merodach-Baladan, was a Chaldean king of Babylon who reigned intermittently during the late 8th and early 7th centuries BC. He was a persistent adversary of the powerful Assyrian Empire, which dominated the ancient Near East at the time. His visit to Hezekiah, ostensibly to congratulate him on his recovery from illness, held profound political and prophetic significance. From a political standpoint, Berodachbaladan was likely seeking to form an alliance with Hezekiah against their common Assyrian foe, especially after Judah's miraculous deliverance from the Assyrian siege, as recounted in 2 Kings 19. Theologically, this visit became a pivotal test for Hezekiah. Instead of giving God the glory for his recovery and Judah's deliverance, Hezekiah succumbed to pride and displayed all his kingdom's treasures to the Babylonian envoys, as described in 2 Kings 20:13. This act of displaying his wealth and strength, rather than relying solely on God, led to the prophet Isaiah's dire prophecy that all these treasures, and even Hezekiah's descendants, would one day be carried away to Babylon (2 Kings 20:16-18). Thus, this seemingly benign diplomatic exchange served as a critical foreshadowing of Judah's future exile to Babylon, highlighting the consequences of human pride and misplaced trust.
Christ-Centered Fulfillment
Hezekiah's lapse in judgment following his miraculous healing, as evidenced by his prideful display of treasures to the Babylonian envoys, starkly contrasts with the perfect humility and unwavering obedience of Jesus Christ. While Hezekiah, even after experiencing divine intervention, succumbed to the temptation to boast in earthly riches and seek human alliances, Christ, though possessing all the treasures of heaven, "emptied himself, by taking the form of a servant" (Philippians 2:7). He did not seek the favor of earthly kings or display worldly power, but rather came to serve and give His life as a ransom for many (Mark 10:45). Hezekiah's failure foreshadows the need for a perfect King who would not lead His people into exile through pride, but would deliver them from the ultimate exile of sin and death through His perfect obedience. Jesus is the true King who perfectly trusts His Father, even unto death on the cross, demonstrating that true security and glory are found not in earthly possessions or alliances, but in humble submission to God's will. He is the ultimate "present" sent from God, not to assess our strength, but to offer us eternal life and reconciliation, a treasure far surpassing any earthly wealth that can be carried away (John 3:16).