TRV
Translation
King James Version
And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them.
Complete Jewish Bible
Yesha'yahu asked, "What have they seen in your palace?" "They have seen everything in my palace," said Hizkiyahu. "There isn't a thing among my treasures that I haven't shown them."
Berean Standard Bible
“What have they seen in your palace?” Isaiah asked. “They have seen everything in my palace,” answered Hezekiah. “There is nothing among my treasures that I did not show them.”
American Standard Version
And he said, What have they seen in thy house? And Hezekiah answered, All that is in my house have they seen: there is nothing among my treasures that I have not showed them.
World English Bible Messianic
He said, “What have they seen in your house?” Hezekiah answered, “They have seen all that is in my house. There is nothing among my treasures that I have not shown them.”
Geneva Bible (1599)
Then saide he, What haue they seene in thine house? And Hezekiah answered, All that is in mine house haue they seene: there is nothing among my treasures, that I haue not shewed the.
Young's Literal Translation
And he saith, `What saw they in thy house?' and Hezekiah saith, `All that is in my house they saw; there hath not been a thing that I have not shewed them among my treasures.'
In the KJVVerse 10,114 of 31,102
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Commentary on 2 Kings 20 verses 12–21
12 ¶ At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick.
13 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.
14 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.
15 And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them.
16 And Isaiah said unto Hezekiah, Hear the word of the LORD.
17 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD.
18 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
19 Then said Hezekiah unto Isaiah, Good is the word of the LORD which thou hast spoken. And he said, Is it not good, if peace and truth be in my days?
20 And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah?
21 And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.
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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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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SUMMARY
In 2 Kings 20:15, King Hezekiah candidly confesses to the prophet Isaiah that he meticulously displayed the entirety of his royal treasury and possessions to the visiting Babylonian envoys. This pivotal moment, occurring immediately after God miraculously extended Hezekiah's life, exposes a profound lapse in the king's spiritual discernment and reliance on worldly display, setting the stage for Isaiah's sobering prophecy of future judgment and exile, highlighting the dangers of pride and misplaced trust in material wealth.
CONTEXT
Literary Context: This verse is situated within a critical narrative sequence in Hezekiah's reign, immediately following a profound demonstration of God's power and grace. Chapters 2 Kings 18-19 detail Judah's miraculous deliverance from the Assyrian siege under Sennacherib, a testament to God's faithfulness to Hezekiah's trust and prayer. Immediately preceding 2 Kings 20:15, Hezekiah falls mortally ill, and Isaiah pronounces his impending death. However, Hezekiah's fervent prayer leads to God's miraculous intervention, adding fifteen years to his life and providing the sign of the sundial's shadow receding (2 Kings 20:1-11). Following this divine healing, Merodach-baladan, the king of Babylon, sends envoys with letters and a present, ostensibly to congratulate Hezekiah on his recovery. In a moment of questionable judgment, Hezekiah, instead of giving glory to God or seeking divine counsel, proudly displays "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" to these foreign dignitaries (2 Kings 20:13). Isaiah's direct and penetrating question in the preceding verse (2 Kings 20:14) prompts Hezekiah's full confession in verse 15, which then serves as the immediate precursor to Isaiah's dire prophecy of Babylonian captivity and the plundering of these very treasures.
Historical & Cultural Context: The period of Hezekiah's reign (late 8th to early 7th century BCE) was marked by significant geopolitical upheaval. The dominant power was the Neo-Assyrian Empire, which had already conquered the Northern Kingdom of Israel and threatened Judah. Babylon, though not yet the supreme power, was an emerging force and a rival to Assyria, often seeking alliances against it. Merodach-baladan's embassy to Hezekiah was likely not purely congratulatory but a diplomatic overture aimed at forging an anti-Assyrian alliance, leveraging Hezekiah's recent miraculous deliverance and perceived strength. In ancient Near Eastern culture, displaying one's wealth and military might could be a show of power, a gesture of hospitality, or a means to impress potential allies. However, for a king of Judah, whose ultimate security lay in Yahweh, such a display to a foreign power, especially without divine consultation, was a profound misstep, indicating a reliance on human strength and alliances rather than God's unfailing protection. This act exposed Judah's vulnerabilities and made it a tempting target for future conquest, directly contributing to the eventual fulfillment of prophecies regarding the Babylonian exile, as seen in later passages like 2 Kings 24-25.
Key Themes: Hezekiah's actions in this chapter, culminating in his confession in 2 Kings 20:15, contribute significantly to several key themes within the book of 2 Kings and the broader Old Testament narrative. Foremost among these is the theme of Pride and Humility, particularly after divine blessing. Despite having just experienced God's direct, miraculous intervention to save his life, Hezekiah's immediate response is to boast in his earthly wealth and might, demonstrating a profound lack of humility and gratitude. This contrasts sharply with his earlier reliance on God during the Assyrian siege (2 Kings 19:14-19). Another crucial theme is Trust in God vs. Worldly Alliances and Possessions. Hezekiah's decision to display his treasures and potentially seek an alliance with Babylon highlights the danger of placing confidence in human power or material wealth rather than solely in the Lord, who had just proven His omnipotence. This misplaced trust ultimately leads to the theme of Consequences of Disobedience and Folly, as Isaiah's subsequent prophecy directly links Hezekiah's actions to the future Babylonian captivity and the plundering of Judah's treasures (2 Kings 20:16-18). Finally, the narrative subtly reinforces the theme of Divine Sovereignty and Testing, demonstrating that even faithful kings can be tested and fall short, and God's overarching plan of judgment and restoration will ultimately unfold.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in 2 Kings 20:15 employs several potent literary devices. Irony is profoundly present, as Hezekiah, having just experienced God's miraculous intervention to save his life and kingdom from Assyria, immediately turns to a display of worldly power and wealth to impress foreign dignitaries, rather than giving glory to the Lord. This act of human pride directly follows a profound demonstration of divine grace. The dialogue between Isaiah and Hezekiah serves as a form of moral confrontation, where the prophet's pointed question forces the king to acknowledge his actions and their implications. This direct exchange heightens the dramatic tension and highlights Hezekiah's accountability before God. Furthermore, the verse acts as powerful foreshadowing. Hezekiah's complete revelation of his "treasures" directly sets the stage for Isaiah's subsequent prophecy (2 Kings 20:16-18) that these very treasures, and even his descendants, will be carried away to Babylon, making the act of showing off his wealth a direct precursor to its loss. There is also a subtle contrast between the invisible, miraculous power of God that saved Judah from Assyria and Hezekiah's reliance on visible, material wealth to secure his future.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hezekiah's actions in 2 Kings 20:15 represent a classic biblical example of pride and misplaced trust following a season of profound divine blessing. Having just witnessed God's miraculous power in extending his life and delivering Judah from Assyria, Hezekiah's heart was tested. Instead of responding with deepened humility and exclusive reliance on God, he succumbed to the temptation to impress human powers with his earthly riches. This reveals a fundamental theological truth: God often tests the hearts of His people, especially after great acts of grace, to see where their ultimate trust lies. Hezekiah's failure underscores the danger of human self-sufficiency and the spiritual peril of boasting in material possessions or seeking security through worldly alliances rather than in the unfailing sovereignty of Yahweh. His transparency with Babylon was not an act of wisdom but of folly, exposing his kingdom to the very power that would eventually bring about its downfall.
REFLECTION AND APPLICATION
The account of Hezekiah's display of his treasures serves as a timeless cautionary tale for believers today. It powerfully reminds us that even after experiencing profound divine blessings or miraculous interventions, our hearts remain susceptible to pride and misplaced trust. It's easy to shift our focus from the Giver of all good gifts to the gifts themselves, or to take credit for what God has accomplished through us. Hezekiah's error was not in possessing wealth, but in using it to glorify himself and seek human approval or alliances, rather than stewarding it for God's glory and relying solely on His protection. This passage challenges us to examine our own lives: when we achieve success, receive a blessing, or overcome a challenge, where do we direct the praise? Do we subtly (or overtly) display our "treasures"—be they financial, intellectual, relational, or spiritual gifts—to impress others or secure our own future, or do we humbly acknowledge God as the source of all good things? Our ultimate security and identity must be rooted in Christ, not in what we possess or achieve, for earthly treasures, like Hezekiah's, are fleeting, but God's faithfulness endures forever.
Questions for Reflection
FAQ
Why was Hezekiah showing his treasures to the Babylonians such a significant misstep?
Answer: Hezekiah's display of his treasures was a significant misstep for several reasons. Spiritually, it demonstrated a profound lack of discernment and humility, especially immediately after God had miraculously saved his life and delivered Judah from Assyrian oppression. Instead of glorifying God, Hezekiah sought to impress a foreign power with his material wealth and military strength. Politically, it was a strategic blunder; by revealing the full extent of Judah's resources, Hezekiah inadvertently exposed his kingdom's wealth and vulnerabilities to a rising imperial power, essentially inviting future plunder. The Babylonians, who were then rivals of Assyria, were likely assessing Judah as a potential ally or, as history proved, a future target. This act symbolized a misplaced trust in worldly alliances and possessions rather than in the Lord, who had just proven Himself to be Judah's true defender (2 Kings 19:35-36).
Did Hezekiah understand the consequences of his actions when he showed his treasures?
Answer: It is unlikely that Hezekiah fully understood the long-term, dire consequences of his actions at the moment he displayed his treasures. He probably intended to impress the Babylonian envoys and perhaps secure a favorable alliance against Assyria. However, Isaiah's immediate and unequivocal prophecy in the verses that follow (2 Kings 20:16-18) made the consequences abundantly clear: "Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD." This prophecy explicitly linked Hezekiah's prideful display to the future Babylonian captivity, demonstrating that God holds His people accountable for their choices, even when those choices stem from a lack of foresight rather than malicious intent.
CHRIST-CENTERED FULFILLMENT
Hezekiah's failure in 2 Kings 20:15, marked by his prideful display of earthly treasures and misplaced trust in worldly alliances, stands in stark contrast to the perfect humility and unwavering reliance on God exemplified by Jesus Christ. While Hezekiah boasted in his material wealth, Jesus, "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). Our Lord did not seek to impress earthly kings or secure His kingdom through a display of worldly power or possessions. Instead, He consistently rejected the temptations of worldly dominion and glory, as seen in His wilderness encounter with Satan (Matthew 4:8-10). Jesus declared that His kingdom "is not of this world" (John 18:36), and He taught His disciples to "lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal" (Matthew 6:19-21). Hezekiah's "treasures" were fleeting and ultimately plundered; Christ is the ultimate, eternal treasure, the "Lamb of God, which taketh away the sin of the world" (John 1:29), offering a secure and everlasting inheritance to all who trust in Him, not in the fading glories of this world. His life and sacrifice perfectly fulfill the call to absolute trust in the Father, providing the true model for humility and stewardship that Hezekiah tragically missed, ultimately securing for us a kingdom that cannot be shaken (Hebrews 12:28).