2 Kings 20:14

Translation
King James Version
Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon.
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KJV (with Strong's)
Then came H935 Isaiah H3470 the prophet H5030 unto king H4428 Hezekiah H2396, and said H559 unto him, What said H559 these men H582? and from whence H370 came H935 they unto thee? And Hezekiah H2396 said H559, They are come H935 from a far H7350 country H776, even from Babylon H894.
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Complete Jewish Bible
Then Yesha'yahu the prophet came to King Hizkiyahu and asked him, "What did these men say? Where did they come from?" Hizkiyahu answered, "They came from a distant country, Bavel."
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Berean Standard Bible
Then the prophet Isaiah went to King Hezekiah and asked, “Where did those men come from, and what did they say to you?” “They came from a distant land,” Hezekiah replied, “from Babylon.”
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American Standard Version
Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon.
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World English Bible Messianic
Then Isaiah the prophet came to king Hezekiah, and said to him, “What did these men say? From where did they come to you?” Hezekiah said, “They have come from a far country, even from Babylon.”
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Geneva Bible (1599)
Then Isaiah the Prophet came vnto King Hezekiah, and saide vnto him, What saide these men? and from whence came they to thee? And Hezekiah said, They be come from a farre countrey, euen from Babel.
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Young's Literal Translation
And Isaiah the prophet cometh in unto king Hezekiah, and saith unto him, `What said these men? and whence come they unto thee?' And Hezekiah saith, `From a land afar off they have come--from Babylon.'
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See also
Deuteronomy 28:492 Chronicles 25:72 Chronicles 25:92 Chronicles 25:152 Chronicles 25:16Joshua 9:6Joshua 9:9
In the KJVVerse 10,113 of 31,102

Study This Verse

SUMMARY

Second Kings 20:14 marks a critical juncture where the prophet Isaiah confronts King Hezekiah after the king's ill-advised display of his kingdom's wealth to Babylonian envoys. This pivotal moment, occurring shortly after Hezekiah's miraculous healing and an extension of his life by divine grace, reveals a lapse in judgment as Hezekiah chose to showcase his earthly treasures rather than magnify the Lord. Isaiah's incisive questions immediately expose Hezekiah's actions and set the stage for a sobering divine pronouncement of future judgment and exile, underscoring God's omnipresent awareness and the severe consequences of misplaced trust and prideful boasting.

CONTEXT

  • Literary Context: This verse is strategically placed within the narrative of 2 Kings following a profound demonstration of God's power and mercy. Immediately preceding it, Hezekiah experiences a miraculous recovery from a terminal illness, with God granting him an additional fifteen years of life and delivering Jerusalem from the formidable Assyrian threat (2 Kings 20:1-11). The narrative then introduces the arrival of envoys from Merodach-baladan, the king of Babylon, ostensibly to congratulate Hezekiah on his recovery (2 Kings 20:12). Hezekiah's subsequent action of displaying "all his treasure house, 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" (2 Kings 20:13) directly precipitates Isaiah's immediate arrival and the divine confrontation described in 2 Kings 20:14. This confrontation serves as the narrative bridge to Isaiah's devastating prophecy concerning Judah's future exile to Babylon (2 Kings 20:16-18).
  • Historical & Cultural Context: King Hezekiah ruled Judah during a tumultuous period, approximately 715-686 BC. The dominant global power was the Neo-Assyrian Empire, which had recently laid siege to Jerusalem, only to be miraculously repelled by divine intervention (as detailed in 2 Kings 18-19). Babylon, though an ancient and significant city-state, was at this time largely a vassal of Assyria, frequently attempting to assert its independence. Merodach-baladan, a persistent Chaldean rebel against Assyrian rule, likely saw Hezekiah's recent miraculous deliverance and perceived strength as an opportunity to forge an anti-Assyrian alliance. His "get well" visit was, therefore, a shrewd diplomatic maneuver. Culturally, it was common for kings to display their wealth and military might to impress foreign dignitaries and project power. However, Hezekiah's actions here are portrayed as a profound spiritual misstep—a failure to attribute his prosperity and deliverance solely to God, instead relying on a worldly show of strength and seeking human affirmation.
  • Key Themes: This verse powerfully encapsulates several overarching themes prevalent throughout the books of Kings. Firstly, it vividly illustrates Divine Scrutiny and Accountability, demonstrating God's acute awareness of the actions and motivations of His people, especially their leaders. Isaiah's immediate, divinely prompted arrival and probing questions underscore that no act, however seemingly private, escapes God's notice. Secondly, the passage serves as a stark warning against the Danger of Pride and Worldly Display. Hezekiah's eagerness to parade his earthly treasures, rather than offering humble gratitude and glory to God for his recent healing and deliverance, reveals a critical spiritual lapse. This misplaced trust in material wealth and earthly alliances is a recurring biblical theme, often cautioned against in wisdom literature such as Proverbs 16:18. Lastly, the seemingly innocuous mention of "Babylon" introduces the ominous theme of Foreshadowing of Future Judgment. At this historical juncture, Babylon was not the preeminent world power; yet, its appearance here chillingly prefigures its future role as the instrument of God's judgment against Judah, where the very treasures Hezekiah displayed would eventually be plundered, as prophesied by Isaiah in 2 Kings 20:17.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hezekiah (Hebrew, Chizqîyâh', H2396): From the root meaning "strengthened" and "Jah" (a shortened form of Yahweh), this name means "Yahweh has strengthened" or "Strengthened of Jah." The king's name itself highlights the very source of his recent miraculous healing and national deliverance. His actions in this verse, however, tragically contradict the meaning of his name, as he relies on his own earthly strength and treasures rather than the God who strengthened him.
  • Isaiah (Hebrew, Yᵉshaʻyâh', H3470): Meaning "Yahweh has saved" or "Jah has saved," Isaiah's name is highly significant in this context. As God's prophet, he embodies the message of salvation that comes from Yahweh. His immediate arrival after Hezekiah's display underscores that true salvation and security come from God alone, not from worldly alliances or material wealth, directly contrasting Hezekiah's misplaced trust.
  • Babylon (Hebrew, Bâbel', H894): Derived from a root meaning "confusion," Babylon represents a city-state that, at this time, was a significant ancient power but not yet the dominant empire. Its specific mention by Hezekiah is profoundly ironic and serves as a crucial foreshadowing element. The "far country" from which these envoys came would, in the future, become the instrument of God's judgment, bringing confusion and exile to Judah, precisely because of the kind of pride and misplaced trust Hezekiah demonstrated.

Verse Breakdown

  • "Then came Isaiah the prophet unto king Hezekiah, and said unto him": This clause emphasizes the divine initiative and the immediacy of the confrontation. Isaiah's arrival is not a casual visit but a divinely orchestrated intervention, signaling God's swift and direct response to Hezekiah's actions. As "the prophet," Isaiah functions as God's authoritative messenger, bringing divine scrutiny directly to the king.
  • "What said these men? and from whence came they unto thee?": Isaiah's questions are not born of ignorance but are deeply penetrating and rhetorical. They are designed to compel Hezekiah to articulate his actions and to expose the spiritual implications of his choices. These questions serve as a divine cross-examination, forcing the king to confront his own discernment, priorities, and the potential consequences of his interactions with foreign powers.
  • "And Hezekiah said, They are come from a far country, [even] from Babylon.": Hezekiah's response is a simple statement of fact, devoid of any spiritual reflection, apology, or acknowledgment of error. His straightforward identification of the visitors' origin, particularly the mention of "Babylon," unwittingly sets the stage for the devastating prophecy that Isaiah is about to deliver. This seemingly innocent detail highlights Hezekiah's short-sightedness and his failure to grasp the profound, long-term implications of his actions.

Literary Devices

The passage masterfully employs several potent literary devices to convey its theological message. Interrogation is central, as Isaiah's direct and probing questions are not merely for information gathering but serve to elicit Hezekiah's confession and to underscore God's omniscience regarding the king's actions. There is profound Dramatic Irony at play; Hezekiah, in his prideful display of wealth, remains oblivious to the ominous future represented by the seemingly benign visitors from "a far country, even from Babylon," while the reader, privy to the broader biblical narrative and Isaiah's prophetic role, understands the devastating implications of this seemingly innocent exchange. The specific mention of "Babylon" functions as powerful Foreshadowing, chillingly hinting at the future exile and destruction of Judah, directly linking Hezekiah's present lack of discernment to the nation's eventual calamity. Finally, a stark Contrast is evident between Hezekiah's recent miraculous healing and God's powerful deliverance from Assyria, and his immediate turn to worldly pride and reliance on earthly displays of power, highlighting the persistent fragility of human faithfulness even in the wake of profound divine intervention.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse delivers a profound theological statement on the nature of divine accountability and the insidious perils of human pride. Despite Hezekiah's generally righteous reign and his recent, extraordinary experience of divine deliverance and healing, his moment of weakness in seeking to impress foreign dignitaries with his earthly wealth reveals a dangerous, albeit subtle, shift in trust from God to worldly power and human affirmation. God's immediate and direct response through Isaiah demonstrates His unwavering sovereignty, His demand for exclusive devotion, and His intolerance for pride that usurps His glory. The seemingly small act of displaying treasures becomes a profound spiritual failure, illustrating how pride can blind even the most devoted leaders to the long-term consequences of their actions, not only for themselves but for future generations. It underscores the vital truth that God's blessings are intended to draw us closer to Him in humility and gratitude, not to inflate our self-importance or foster reliance on material security.

REFLECTION AND APPLICATION

The confrontation in 2 Kings 20:14 offers a timeless and sobering lesson on the insidious nature of pride, particularly when it emerges in the wake of divine blessing. Hezekiah had just experienced God's direct, miraculous intervention in his life and the life of his nation, yet his immediate response was to parade his earthly possessions before those from "a far country," seeking human admiration and perhaps political advantage, rather than giving God the exclusive glory. This serves as a potent and challenging reminder that our greatest spiritual vulnerabilities often surface not in times of hardship or adversity, but precisely in moments of success, blessing, or perceived security. It compels us to engage in honest self-examination: when God blesses us, delivers us from a difficult situation, or grants us success in our endeavors, do we instinctively point others to Him as the source, or do we subtly (or overtly) draw attention to our own achievements, possessions, talents, or perceived strength? Our actions, even those that seem minor or inconsequential in the moment, can have far-reaching consequences, impacting not only our own spiritual walk but also the legacy we leave for those who follow us. This passage calls us to cultivate a posture of sustained humility, profound gratitude, and unwavering dependence, recognizing that all true and lasting blessings flow from God, and our trust must remain steadfastly in Him alone, never in the fleeting allure of worldly recognition or material security.

Questions for Reflection

  • In what areas of your life are you most tempted to display your "treasures" (whether material possessions, intellectual achievements, or personal talents) for human approval rather than giving God the glory?
  • How do you typically respond to God's blessings and deliverances in your life? Do they lead you to deeper humility and dependence on Him, or to a subtle form of self-reliance or pride?
  • Can you identify a specific time when a seemingly small act of pride or misplaced trust led to unforeseen negative consequences in your life or the lives of those around you?
  • What practical steps can you take to cultivate a heart that consistently acknowledges God as the ultimate source of all good, even when facing opportunities for worldly recognition or self-exaltation?

FAQ

Why did Merodach-baladan send envoys to Hezekiah, and why was Hezekiah's response problematic?

Answer: Merodach-baladan, the king of Babylon, sent envoys to Hezekiah ostensibly to congratulate him on his recovery from a severe illness. However, the deeper, underlying motive was almost certainly political: to sound out Hezekiah as a potential ally in a coalition against their mutual overlord, the powerful Assyrian Empire. Hezekiah's response was problematic because, instead of using this opportunity to testify to God's miraculous healing and the divine deliverance of Jerusalem, he chose to display all his personal and national treasures, his armory, and everything found in his palace (2 Kings 20:13). This act demonstrated a profound misplacement of trust in earthly wealth and military might rather than in the omnipotent God who had just saved him and his kingdom. It was a moment of pride and a failure to discern the spiritual and long-term geopolitical implications of his actions, thereby opening the door to a divine rebuke and a sobering prophecy of future judgment.

What is the significance of "Babylon" being mentioned in this context?

Answer: At the time of Hezekiah's reign, Babylon was not yet the dominant world power that would eventually conquer Judah; Assyria held that supremacy. The specific mention of "Babylon" by Hezekiah, therefore, carries immense prophetic significance. It serves as a powerful and ominous foreshadowing of the future Babylonian exile, a major turning point in Israelite history. The very treasures Hezekiah proudly displayed would eventually be carried away to Babylon, and his descendants would serve as eunuchs in the Babylonian king's palace (2 Kings 20:17-18). This seemingly innocuous detail connects Hezekiah's immediate act of pride and misplaced trust to the long-term national consequences, emphasizing God's sovereign knowledge of future events and the severe repercussions of human disobedience and spiritual compromise.

CHRIST-CENTERED FULFILLMENT

Hezekiah's tragic flaw in 2 Kings 20:14—his immediate turn to worldly display and reliance on earthly strength after experiencing profound divine blessing—stands in stark and illuminating contrast to the perfect humility, unwavering trust, and self-emptying love of Jesus Christ. Hezekiah, despite being a generally righteous king, succumbed to the temptation to glorify himself and his kingdom's earthly riches, ultimately inviting a prophecy of future judgment and national exile. This deeply ingrained human tendency to trust in visible, tangible assets rather than the unseen, all-sufficient God is a universal spiritual ailment that pervades human history. In Christ, however, we witness the ultimate fulfillment of what Hezekiah failed to embody. Jesus, though eternally "in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He did not display earthly treasures or seek worldly alliances; instead, He perfectly trusted His Father and gave His very life as the ultimate sacrifice, becoming the true "Lamb of God, who takes away the sin of the world!" (John 1:29). The true and eternal treasure is not found in earthly palaces or material wealth, but "in Christ, in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). While Hezekiah's actions led to a prophecy of exile to a "far country" (Babylon), Christ's redemptive work brings us into an eternal kingdom that is "not of this world" (John 18:36), a heavenly citizenship where our true and imperishable treasures are stored (Matthew 6:19-21). Hezekiah's story serves as a poignant reminder of our profound need for a King who perfectly trusts God and who offers true and lasting security, not in fleeting earthly displays, but in His perfect life, atoning death, and glorious resurrection.

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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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