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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.
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SUMMARY
Second Kings 20:16 marks a solemn and pivotal moment in the narrative of King Hezekiah's reign, as the prophet Isaiah delivers a direct, divinely authoritative message. This verse serves as the immediate and urgent preamble to a significant prophecy concerning the future judgment and exile of Judah. It highlights God's swift and unwavering response to Hezekiah's recent display of pride and misplaced trust in worldly alliances and riches, underscoring the absolute nature of God's word and His demand for accountability, even from a generally righteous king.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its gravity and authority. The most prominent is Direct Discourse, where Isaiah's exact words are recorded, giving the pronouncement an immediate, impactful, and undeniable quality. This allows the reader to experience the confrontation directly, emphasizing the urgency and personal nature of the divine message. The use of the Imperative Mood in "Hear" (שְׁמַע) is crucial; it is not a suggestion but a command, highlighting the non-negotiable nature of God's word and the required response of obedience. This imperative functions as a Call to Attention, a common feature in prophetic literature designed to prepare the recipient for a weighty revelation. Furthermore, the phrase "the word of the LORD" acts as a Prophetic Formula or Divine Oracle Formula, a recurring linguistic marker in the Old Testament that signals the divine origin and absolute authority of the message being delivered. This formula immediately elevates the message above human opinion, stamping it with the seal of divine truth and certainty and underscoring its binding nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
This singular verse, "And Isaiah said unto Hezekiah, Hear the word of the LORD," encapsulates profound theological truths concerning divine communication, human accountability, and the nature of true faith. It serves as a stark reminder that God is not a distant deity but actively engages with human history, holding even His chosen leaders accountable for their actions and attitudes. Hezekiah, despite his many commendable acts of faith, succumbed to a moment of pride and misplaced trust, revealing his heart to the Babylonian envoys rather than guarding it before God. God's immediate response through Isaiah demonstrates His unwavering commitment to His covenant and His justice, signaling that even moments of success can be perilous if they lead to self-reliance rather than continued dependence on Him. The call to "hear" is a timeless theological mandate, emphasizing that genuine faith involves not just intellectual assent but a profound, obedient reception of God's revealed will, which shapes one's character and destiny.
REFLECTION AND APPLICATION
The scene in 2 Kings 20:16, where Isaiah confronts Hezekiah with "the word of the LORD," offers a powerful and enduring lesson for believers today. It reminds us that God's word is living and active, always relevant, and demands our full attention and obedience. In moments of success, blessing, or even miraculous intervention, it is easy to become complacent, to let our guard down, or to subtly shift our trust from God to our own achievements or resources. Hezekiah's mistake was not necessarily malicious, but it revealed a momentary lapse in his complete reliance on God, leading him to seek human affirmation or alliances rather than resting solely in divine provision. This verse calls us to cultivate a posture of humility, constantly seeking God's counsel through His Word and prayer, and being prepared to hear truths that may challenge our comfort or expose our hidden pride. Our actions, even those we deem insignificant, can have far-reaching consequences, and God's word often illuminates these connections, guiding us toward wisdom, faithfulness, and sustained dependence on Him.
Questions for Reflection
FAQ
Why did Isaiah confront Hezekiah immediately after the Babylonian envoys left?
Answer: Isaiah's immediate confrontation highlights God's swift and direct response to Hezekiah's actions. The timing underscores that God is intimately aware of human choices, even those made in private or seemingly innocuous diplomatic gestures. Hezekiah's display of his kingdom's wealth to the Babylonians was not a neutral act; it indicated a reliance on earthly power and a potential desire for a human alliance, rather than exclusive trust in the Lord who had just miraculously delivered him and his city from the Assyrians (2 Kings 19). God, through Isaiah, was revealing that He holds His chosen leaders accountable for their heart attitudes and actions, particularly when those actions demonstrate a departure from complete dependence on Him. The immediate confrontation also served to connect the cause (Hezekiah's prideful display) directly to the effect (the impending judgment of exile), making the divine message clear and undeniable.
What is the deeper significance of the phrase "Hear the word of the LORD"?
Answer: This phrase is a powerful and recurring prophetic formula that carries immense theological weight. "Hear" (Hebrew: shâmaʻ') implies more than just auditory perception; it demands active, attentive listening that leads to understanding, internalization, and obedient response. It is a call to full engagement with the divine message, not mere passive reception. "The word of the LORD" emphasizes the divine origin and absolute authority of the message. It signifies that what follows is not human opinion or political counsel, but the infallible, certain, and powerful utterance of God Himself. This phrase establishes the gravity of the message, its truthfulness, and its demand for a decisive response, underscoring God's sovereignty and His right to speak into human affairs with ultimate authority. It is a summons to align one's will with the divine will.
Was Hezekiah's action of showing his treasures truly that bad to warrant such a severe prophecy?
Answer: While on the surface it might seem like a minor diplomatic misstep, Hezekiah's action revealed a deeper spiritual flaw: pride and a misplaced trust in human resources and alliances. After experiencing God's miraculous healing and deliverance, Hezekiah's heart turned towards self-glorification and a desire to impress a foreign power with his wealth and military might. This act was a subtle but significant departure from the exclusive trust in Yahweh that had characterized his earlier, righteous reign. In the covenant context of Israel, relying on foreign alliances or displaying wealth as a sign of strength rather than trusting in God alone was a serious offense, often leading to apostasy and judgment. The severity of the prophecy (the future Babylonian exile of his descendants and the plundering of his treasures, 2 Kings 20:17-18) underscores that God views such pride and misplaced trust as a fundamental breach of covenant loyalty, with far-reaching consequences for the nation. It was not merely a tactical error but a spiritual one, exposing a vulnerability in Hezekiah's heart that God, in His justice and sovereignty, addressed directly.
CHRIST-CENTERED FULFILLMENT
The imperative "Hear the word of the LORD" in 2 Kings 20:16 finds its ultimate and most profound fulfillment in Jesus Christ. While Isaiah was God's mouthpiece, delivering a specific word of judgment and prophecy, Jesus is the very Word of God made flesh (John 1:14). In the Old Testament, God spoke "at various times and in various ways by the prophets," but in these last days, He has spoken to us "by His Son" (Hebrews 1:1-2). The call to "hear the word of the LORD" transforms into the call to "listen to Him" (Matthew 17:5), as commanded by God the Father on the Mount of Transfiguration. Hezekiah's failure to fully heed God's word in a moment of pride, leading to the prophecy of exile, foreshadows humanity's universal failure to obey God's voice, resulting in spiritual separation and the need for a perfect mediator. Jesus, as the perfect Prophet, Priest, and King, perfectly embodies and delivers God's ultimate word of salvation. He is the one whose words bring life (John 6:68) and whose voice the true sheep hear and follow (John 10:27). Thus, 2 Kings 20:16, with its solemn call to hear God's authoritative word, points forward to the supreme authority and saving power found in the person and message of Jesus Christ, the Living Word, who perfectly fulfills all prophecy and calls all humanity to true shema'—obedient hearing that leads to eternal life and reconciliation with God.