2 Kings 20:13

Translation
King James Version
And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
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KJV (with Strong's)
And Hezekiah H2396 hearkened H8085 unto them, and shewed H7200 them all the house H1004 of his precious things H5238, the silver H3701, and the gold H2091, and the spices H1314, and the precious H2896 ointment H8081, and all the house H1004 of his armour H3627, and all that was found H4672 in his treasures H214: there was nothing H1697 in his house H1004, nor in all his dominion H4475, that Hezekiah H2396 shewed H7200 them not.
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Complete Jewish Bible
Hizkiyahu listened to [the messengers] and showed them the building where he kept his treasures, including the silver, gold, spices and precious oils; also the building where he kept his armor; and everything in his treasury - there was nothing in his palace or in his entire domain that Hizkiyahu did not show them.
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Berean Standard Bible
And Hezekiah received the envoys and showed them all that was in his treasure house—the silver, the gold, the spices, and the precious oil, as well as his armory—all that was found in his storehouses. There was nothing in his palace or in all his dominion that Hezekiah did not show them.
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American Standard Version
And Hezekiah hearkened unto them, and showed them all the house of his precious things, the silver, and the gold, and the spices, and the precious oil, and the house of his armor, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not.
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World English Bible Messianic
Hezekiah listened to them, and showed them all the house of his precious things, the silver, and the gold, and the spices, and the precious oil, and the house of his armor, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah didn’t show them.
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Geneva Bible (1599)
And Hezekiah heard them, and shewed them all his treasure house, to wit, the siluer, and the golde, and the spices, and the precious oyntment, and all the house of his armour, and al that was founde in his treasures: there was nothing in his house, and in all his realme, that Hezekiah shewed them not.
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Young's Literal Translation
and Hezekiah hearkeneth unto them, and sheweth them all the house of his treasury, the silver, and the gold, and the spices, and the good ointment, and all the house of his vessels, and all that hath been found in his treasuries; there hath not been a thing that Hezekiah hath not shewed them, in his house, and in all his dominion.
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See also
Proverbs 23:5Isaiah 39:22 Chronicles 32:252 Chronicles 32:271 Kings 10:21 Kings 10:251 Kings 10:10
In the KJVVerse 10,112 of 31,102

Study This Verse

SUMMARY

In 2 Kings 20:13, King Hezekiah, recently restored to health by a divine miracle and given an extraordinary sign, receives emissaries from Babylon. Instead of humbly acknowledging God's hand in his deliverance and prosperity, Hezekiah yields to a moment of pride, meticulously revealing the entirety of his kingdom's vast wealth, military armory, and precious possessions to these foreign dignitaries. This act of self-exaltation and misplaced trust in worldly resources, rather than a continued reliance on divine providence, immediately precipitates a prophetic judgment concerning the future exile and plunder of Judah by the very nation he sought to impress.

CONTEXT

  • Literary Context: This verse serves as a critical and tragic pivot point within the narrative of Hezekiah's reign. It directly follows the astounding account of his miraculous recovery from a terminal illness, where God, in response to his fervent prayer, added fifteen years to his life (2 Kings 20:1-7). This healing was further underscored by an unprecedented cosmic sign: the shadow on the sundial moving backward ten degrees (2 Kings 20:8-11). Such profound divine intervention should have solidified Hezekiah's humility and absolute dependence on the Lord. However, the arrival of Babylonian envoys, ostensibly to congratulate him, presents a powerful temptation to glory in human strength and material wealth. His actions here stand in stark contrast to his earlier posture of desperate prayer and unwavering reliance on God during the existential threat posed by the Assyrian invasion (2 Kings 19:14-19). This lapse in judgment immediately sets the stage for Isaiah's sobering prophecy of future judgment and exile, directly linking Hezekiah's prideful display to the eventual downfall and plunder of Judah (2 Kings 20:16-18).
  • Historical & Cultural Context: Hezekiah's reign (c. 715-686 BC) was a tumultuous period dominated by the Neo-Assyrian Empire's relentless expansion. Assyria had already crushed the Northern Kingdom of Israel and posed a constant threat to Judah. Babylon, at this time, was a rising power, frequently rebelling against Assyrian hegemony. Berodach-baladan (also known as Merodach-Baladan), a Chaldean prince who twice seized the Babylonian throne from Assyrian control, sent envoys to Hezekiah. While seemingly a gesture of goodwill regarding his recovery, this diplomatic overture was almost certainly a strategic move to gauge Judah's strength and explore the possibility of an anti-Assyrian alliance. Judah, with its strategic location and fortified capital, would have been a valuable potential ally. In the ancient Near East, a king's wealth, armory, and accumulated treasures were direct indicators of his power, prestige, and perceived divine favor. Displaying such assets to foreign dignitaries was a common diplomatic practice intended to impress allies or intimidate rivals. However, for a king of Judah, whose true strength and security were meant to reside in the Lord, such a display, particularly without divine counsel and for the purpose of self-aggrandizement, constituted a profound spiritual misstep, valuing human alliances and material might over the covenant faithfulness and protective power of God.
  • Key Themes: This verse powerfully encapsulates several critical theological and narrative themes. Foremost, it highlights the pervasive and insidious danger of pride and vainglory, even in the lives of otherwise righteous and God-fearing leaders. Hezekiah's comprehensive display of his kingdom's wealth and military resources was an act of self-exaltation, driven by a desire to impress human visitors rather than to give glory to the God who had just miraculously preserved him and his kingdom from both death and Assyrian conquest. Second, it underscores the theme of misplaced trust. Instead of demonstrating continued and unwavering reliance on God's providence and power, Hezekiah seemingly placed his confidence in his material possessions and the potential for a human alliance, revealing a dangerous shift from divine dependence to worldly security. This stands in stark contrast to his earlier, exemplary trust in God during the Assyrian siege, where his desperate prayer led to miraculous divine deliverance (2 Kings 19:35-36). Finally, the narrative emphasizes the consequences of worldly display and spiritual compromise. This seemingly innocuous act of showing off leads directly to a severe prophetic judgment from Isaiah, foretelling that the very treasures Hezekiah displayed would eventually be plundered, and his descendants carried into exile in Babylon (2 Kings 20:17-18). This demonstrates that even a momentary lapse in spiritual vigilance can have far-reaching and devastating repercussions.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • hearkened (Hebrew, shâmaʻ', H8085): While often translated simply as "heard" or "listened," shâmaʻ' carries a deeper connotation here, implying not just auditory perception but also a receptive and responsive attention, often leading to obedience or compliance. In this context, it suggests Hezekiah was not merely polite but was genuinely attentive and perhaps unduly influenced by the Babylonian envoys, possibly to their flattery or their implicit proposals for an alliance against Assyria. His "hearkening" led directly to his subsequent actions, indicating a willingness to be swayed by worldly counsel rather than seeking or adhering to divine guidance.
  • shewed (Hebrew, râʼâh', H7200): This primitive root primarily means "to see." However, in the Hiphil stem, as used here, it takes on a causative meaning: "to cause to see," "to show," or "to display." This emphasizes the deliberate, intentional, and active nature of Hezekiah's actions. He did not merely allow his possessions to be seen; he actively exhibited, revealed, and paraded them, making a concerted effort to showcase them in their entirety. This intentionality underscores the prideful motivation and the desire to impress that lay behind his actions.
  • nothing (Hebrew, dâbâr', H1697): While dâbâr' most commonly means "word" or "matter," in this construction ("there was nothing... that Hezekiah shewed them not"), it functions adverbially to convey absolute totality and comprehensiveness. The double negative ("nothing... not") creates a powerful emphasis, highlighting that literally every single item of value, every treasure, and every piece of armor in his possession or within his dominion was revealed. This linguistic device underscores the extreme extent of Hezekiah's disclosure, leaving no stone unturned in his prideful display.

Verse Breakdown

  • "And Hezekiah hearkened unto them": This opening clause establishes Hezekiah's receptiveness to the Babylonian envoys. It implies an openness to their diplomatic overtures, which likely included expressions of congratulations on his recovery and perhaps subtle or overt proposals for an alliance against the formidable Assyrian Empire. This "hearkening" signifies a critical shift from his previous posture of sole and desperate reliance on God.
  • "and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment": This segment details the extensive nature of Hezekiah's lavish display. He opened his royal treasury, revealing not only standard forms of wealth like silver and gold but also highly valuable luxury goods such as spices and precious ointments, which were symbols of royal prestige, trade connections, and opulence in the ancient world. The phrase "all the house of his precious things" emphasizes the completeness of this revelation of his material prosperity.
  • "and [all] the house of his armour, and all that was found in his treasures": The inclusion of his "armour" indicates that Hezekiah also displayed his military capabilities, defensive resources, and weaponry. This, combined with "all that was found in his treasures" (referring to his general storehouses and depositories), signifies a comprehensive revelation of both his economic and military strength. He held nothing back, presenting a full inventory of his kingdom's strategic and material assets.
  • "there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not": This emphatic, double-negative statement serves as a powerful literary hyperbole, underscoring the absolute completeness and thoroughness of Hezekiah's disclosure. It highlights the extent of his pride and folly, as he revealed every vulnerability and every resource, leaving nothing concealed from potential adversaries. This total transparency, born of a desire to impress and an overestimation of his own strength, would prove disastrous in its long-term consequences.

Literary Devices

The passage employs several potent literary devices to convey its profound theological message and highlight Hezekiah's spiritual misstep. Irony is strikingly prominent, as Hezekiah, having just experienced a miraculous preservation from death and an extraordinary divine sign, immediately turns to human pride and places his trust in worldly display rather than continuing in humble dependence on the Lord. The hyperbole or exaggeration in the concluding phrase, "there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not," powerfully emphasizes the totality of his folly and the extent of his prideful boast. This emphatic statement underscores his complete lack of discernment and his overwhelming desire to impress the foreign dignitaries. There is also a strong contrast drawn between Hezekiah's earlier posture of desperate prayer and profound humility before God during his illness and the Assyrian threat, and his current display of self-sufficiency and worldly glory. Finally, the narrative masterfully uses foreshadowing, as this seemingly innocuous act directly precipitates Isaiah's severe prophecy of future judgment and the Babylonian exile, making Hezekiah's prideful display a direct catalyst for Judah's eventual downfall.

THEOLOGICAL AND THEMATIC CONNECTIONS

Hezekiah's actions in 2 Kings 20:13 serve as a profound biblical warning against the insidious nature of pride and the persistent temptation to trust in worldly resources rather than the living God. Even after experiencing a miraculous divine intervention that extended his life and delivered his kingdom, Hezekiah allowed human praise and the allure of worldly power to eclipse his dependence on the Lord. This incident underscores the timeless biblical principle that true security, lasting glory, and ultimate strength come from God alone, not from accumulated wealth, military might, or strategic human alliances. His failure reminds us that spiritual vigilance is required even, and perhaps especially, in times of prosperity and success, as these can often be more dangerous than times of adversity, leading to self-reliance and forgetfulness of God's grace. The display of his treasures, intended to impress and secure human favor, ultimately revealed a heart that momentarily shifted its trust from the divine to the material, setting in motion a chain of events that would bring about the very judgment he sought to avoid by building human alliances.

REFLECTION AND APPLICATION

Hezekiah's lapse in judgment in displaying his treasures to the Babylonian envoys offers a timeless and sobering cautionary tale for believers today. In a world that constantly pressures us to accumulate and display wealth, status, achievements, and power, this narrative calls us to a deep introspection about where our true security and ultimate hope genuinely lie. Are we, like Hezekiah, prone to seeking validation or strength in our material possessions, our professional accomplishments, our social standing, or our influential human connections, even after experiencing God's profound grace, provision, and miraculous intervention in our lives? This passage challenges us to examine our hearts for subtle forms of pride and misplaced trust. Every blessing, every talent, every resource we possess is a gift from God, intended to be stewarded for His glory and the advancement of His kingdom, not for self-aggrandizement or to impress others. True humility involves acknowledging God as the ultimate source of all good and consistently relying on His wisdom, power, and faithfulness, rather than our own perceived strength, our accumulated assets, or the fleeting security of worldly alliances. Our ultimate treasure is Christ Himself, and our true and eternal security is found in Him alone.

Questions for Reflection

  • In what areas of my life do I tend to display my "treasures" (whether material possessions, intellectual achievements, or relational networks) for human admiration rather than for God's glory?
  • How might I be subtly placing my trust in worldly security, human connections, or my own abilities, even after experiencing God's faithfulness and provision in profound ways?
  • What practical steps can I take to cultivate a heart of deeper humility and consistent reliance on God, especially in times of success, abundance, or perceived prosperity?
  • How can I better steward the blessings, talents, and resources God has given me to point others to Him and His kingdom, rather than to myself or my own accomplishments?

FAQ

Why did Hezekiah show his treasures to the Babylonians?

Answer: Hezekiah's primary motivations appear to be a complex mix of pride, a desire to impress the Babylonian envoys with his kingdom's immense wealth and military strength, and likely a strategic attempt to form an alliance against the dominant Neo-Assyrian Empire. Having just been miraculously healed and given an extraordinary divine sign by God, Hezekiah succumbed to the temptation to glory in his own prosperity and power rather than giving God the credit and maintaining humble dependence. His comprehensive display was an act of self-exaltation, revealing a misplaced trust in human power and material possessions over divine providence.

Was this act truly a sin, or just a mistake in judgment?

Answer: From a biblical and theological perspective, Hezekiah's act was more than a mere mistake; it constituted a sin rooted in pride, a lack of discernment, and a profound failure of trust in God. Instead of acknowledging God as the ultimate source of his blessings, his recent deliverance from death, and the security of his kingdom, Hezekiah sought to impress foreign dignitaries with his own might and material assets. This act revealed a heart that was momentarily swayed by worldly glory and the pursuit of human alliances, neglecting the divine counsel and the covenant relationship that should have guided his actions. The immediate and severe prophetic judgment from Isaiah, directly linking this act to the future Babylonian exile (2 Kings 20:16-18), unequivocally confirms that God viewed this as a serious transgression with far-reaching consequences.

What were the immediate consequences of Hezekiah's actions?

Answer: The immediate and most significant consequence of Hezekiah's prideful display of his treasures was a direct prophetic confrontation with the prophet Isaiah. Isaiah, speaking on behalf of the Lord, revealed to Hezekiah that the very treasures he had so proudly displayed would one day be carried off to Babylon, and his own descendants would be taken as eunuchs into the service of the king of Babylon (2 Kings 20:16-18). This prophecy served as an immediate divine judgment, directly linking Hezekiah's act of pride and misplaced trust to the future downfall and exile of Judah, highlighting the severe spiritual implications and the long-term historical repercussions of his actions.

CHRIST-CENTERED FULFILLMENT

Hezekiah's prideful display of his earthly treasures and military might stands in stark contrast to the perfect humility, divine wisdom, and self-emptying love of Jesus Christ. While Hezekiah sought to impress with silver, gold, and armaments, Christ, though possessing all the immeasurable riches and glory of heaven, "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). Hezekiah's failure to trust God fully after a miraculous deliverance highlights humanity's persistent tendency to rely on worldly security and self-exaltation. In profound contrast, Jesus consistently resisted every temptation to grasp for earthly power or glory, as powerfully demonstrated in His rejection of Satan's offer of all the kingdoms of the world if He would worship him (Matthew 4:8-10). Christ's kingdom is not of this world, and His true "treasures" are not material possessions but the perfect accomplishment of His Father's will and the eternal salvation of humanity (John 18:36). He is the ultimate example of one who perfectly trusted God, never seeking His own glory but always the glory of the Father, thereby securing for us an eternal inheritance far more precious and enduring than any earthly treasure, a treasure found in Him alone (Colossians 2:3).

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Commentary on 2 Kings 20 verses 12–21

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–21. Public domain.
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JeromeAD 420
LETTER 22.23
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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