2 Kings 20:19

Translation
King James Version
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?
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KJV (with Strong's)
Then said H559 Hezekiah H2396 unto Isaiah H3470, Good H2896 is the word H1697 of the LORD H3068 which thou hast spoken H1696. And he said H559, Is it not good, if peace H7965 and truth H571 be in my days H3117?
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Complete Jewish Bible
Hizkiyahu said to Yesha'yahu, "The word of ADONAI which you have just told me is good." He thought, "Isn't it, though, if peace and truth continue at least through my lifetime?"
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Berean Standard Bible
But Hezekiah said to Isaiah, “The word of the LORD that you have spoken is good.” For he thought, “Will there not at least be peace and security in my lifetime?”
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American Standard Version
Then said Hezekiah unto Isaiah, Good is the word of Jehovah which thou hast spoken. He said moreover, Is it not so, if peace and truth shall be in my days?
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World English Bible Messianic
Then Hezekiah said to Isaiah, “the LORD’s word which you have spoken is good.” He said moreover, “Isn’t it so, if peace and truth shall be in my days?”
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Geneva Bible (1599)
Then Hezekiah said vnto Isaiah, The word of the Lord which thou hast spoken, is good: for saide he, Shall it not be good, if peace and trueth be in my dayes?
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Young's Literal Translation
And Hezekiah saith unto Isaiah, `Good is the word of Jehovah that thou hast spoken;' and he saith, `Is it not--if peace and truth are in my days?'
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See also
1 Samuel 3:18Luke 2:10Lamentations 3:39Job 1:21Leviticus 10:3Esther 9:30Zechariah 8:19
In the KJVVerse 10,118 of 31,102

Study This Verse

SUMMARY

King Hezekiah's response to Isaiah's prophecy in 2 Kings 20:19 reveals a profound and unsettling example of self-centered pragmatism. After foolishly displaying his kingdom's vast treasures to Babylonian envoys, Hezekiah receives a dire word from the LORD through the prophet Isaiah: all his wealth and even his own descendants will eventually be carried into Babylonian exile. Rather than expressing remorse, seeking repentance, or demonstrating concern for the catastrophic future awaiting his people, Hezekiah accepts the prophecy as "good," finding solace only in the assurance that this devastating judgment will not occur during his lifetime, thereby preserving "peace and truth" for his own days.

CONTEXT

  • Literary Context: This verse serves as the concluding statement to a critical narrative sequence in Hezekiah's reign, immediately following his miraculous recovery from a terminal illness, during which God graciously extended his life by fifteen years as recorded in 2 Kings 20:1-7. This divine intervention, a testament to God's mercy and Hezekiah's initial piety, is starkly contrasted by the king's subsequent act of pride and folly. When envoys from Babylon arrive, ostensibly to congratulate him on his recovery, Hezekiah unwisely and ostentatiously displays his entire treasury, armory, and all his royal possessions, as detailed in 2 Kings 20:12-13. This act, perhaps intended to impress or forge an alliance, is interpreted by Isaiah as a grave misstep, leading to the devastating prophecy of future Babylonian exile and plunder in 2 Kings 20:16-18. Hezekiah's response in verse 19, therefore, highlights a significant moral and spiritual failing at a pivotal moment, revealing a king more concerned with personal comfort than the long-term destiny of his kingdom.
  • Historical & Cultural Context: Hezekiah reigned as king of Judah (c. 715-686 BC) during a highly volatile period in the ancient Near East. The dominant regional power, the Assyrian Empire, was beginning to wane, while Babylon was rapidly emerging as a formidable, ambitious force. Judah, a small buffer kingdom, constantly navigated the complex geopolitical landscape of alliances and threats from these empires. Culturally, kings were expected to be wise and responsible stewards of their nation, ensuring its long-term stability, prosperity, and security. Displaying national treasures to foreign powers, especially those with imperial ambitions, could be seen as either a naive act of trust or a dangerous provocation, potentially inviting future conquest. Furthermore, the concept of a king's legacy and intergenerational responsibility was profoundly ingrained in ancient Near Eastern thought, particularly within the framework of the Davidic covenant, which promised an enduring dynasty (e.g., 2 Samuel 7:12-16). Hezekiah's concern for "his days" alone would have been a striking deviation from this expectation of a monarch's long-term vision for his people, underscoring a failure in his covenantal duties.
  • Key Themes: The narrative of Hezekiah's reign, culminating in this verse, powerfully illustrates several key themes. Firstly, it underscores the theme of divine sovereignty and the certainty of God's word. Despite human actions, God's prophetic declarations, even those foretelling calamity, are certain to come to pass, though His mercy may postpone their immediate execution. Secondly, it highlights the pervasive human tendency towards short-sighted self-interest and pride. Despite experiencing God's miraculous intervention and deliverance (as seen in 2 Kings 19), Hezekiah's heart is still prone to vanity and a focus on immediate personal comfort over the long-term well-being of his kingdom and future generations. This echoes warnings found throughout wisdom literature, such as the dangers of pride leading to destruction in Proverbs 16:18. Lastly, the passage touches on the theme of the nature of "good", contrasting Hezekiah's limited, self-serving definition with God's broader, righteous standard. While Hezekiah acknowledges the divine origin of the prophecy, his acceptance of it as "good" is rooted in personal relief rather than a deeper understanding of justice or a spirit of repentance.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Good (Hebrew, ṭôwb', H2896): This word (H2896) carries a broad semantic range, often translated as pleasant, agreeable, beneficial, or morally upright. In Hezekiah's declaration that the word is "good," his interpretation is notably subjective and self-serving. It is "good" for him because it ensures his personal peace and the stability of his reign, not because it aligns with a divine standard of righteousness or demonstrates a concern for his descendants. It signifies an outcome that is agreeable or acceptable to him, rather than inherently virtuous or universally beneficial.
  • Peace (Hebrew, shâlôwm', H7965): More than merely the absence of conflict, shalom (H7965) denotes wholeness, completeness, well-being, prosperity, security, and harmony. For Hezekiah, it signifies a desire for stability and undisturbed tranquility during his lifetime. His use of shalom here is narrowly confined to his personal experience and immediate reign, not extending to the future generations who will face the very opposite of peace—exile and devastation.
  • Truth (Hebrew, 'ĕmeṯ', H571): This word (H571) implies firmness, faithfulness, stability, reliability, and certainty. When Hezekiah speaks of "truth," he is likely referring to the reliable and stable conditions of his reign, a state of affairs that he finds desirable and trustworthy. It suggests a desire for a predictable and secure reality, free from the upheaval and uncertainty that the prophecy portends for the future, again, limited to his own days.

Verse Breakdown

  • "Then said Hezekiah unto Isaiah, Good [is] the word of the LORD which thou hast spoken.": Hezekiah acknowledges the divine origin and authority of Isaiah's prophecy, recognizing that it is indeed "the word of the LORD." Despite the dire nature of the message—the future destruction and exile of his kingdom and descendants—Hezekiah pronounces it "good." This initial statement, taken alone, might superficially appear as an act of humble submission to God's sovereign will. However, the subsequent clause immediately reveals the deeply self-centered and limited basis for this declaration.
  • "And he said, [Is it] not [good], if peace and truth be in my days?": This rhetorical question serves to clarify and justify Hezekiah's definition of "good." His overriding concern is not for the long-term consequences of his actions, the fate of his lineage, or the well-being of his nation beyond his immediate reign, but solely for the immediate future of his own personal comfort and the stability of his kingdom during his lifetime. The "goodness" of the prophecy, from his perspective, lies exclusively in the fact that the impending judgment will be postponed, ensuring his personal comfort, stability, and the absence of national upheaval and distress during his lifetime. This statement exposes a profound lack of intergenerational concern and a prioritization of personal convenience over the welfare and future of his people.

Literary Devices

The passage employs several potent literary devices that underscore its thematic depth. Irony is profoundly evident, as Hezekiah declares a prophecy of future destruction and national catastrophe to be "good" simply because it spares him immediate hardship. This highlights the tragic disconnect between his personal comfort and the impending devastation for his descendants and kingdom. This is further emphasized by the contrast drawn between God's boundless mercy in extending Hezekiah's life and the king's remarkably limited, self-serving gratitude and concern. The narrative also utilizes foreshadowing, as Isaiah's prophecy explicitly points to the Babylonian exile, a major turning point in Israelite history that would occur decades later. Hezekiah's complacent response, therefore, serves as a poignant and unsettling prelude to that future event, revealing a king who, despite his earlier piety, fails to grasp the full weight of his responsibility or the gravity of God's word.

THEOLOGICAL AND THEMATIC CONNECTIONS

Hezekiah's response in 2 Kings 20:19 serves as a stark theological commentary on the human tendency to prioritize immediate comfort and personal security over long-term spiritual and communal well-being. It exposes the dangerous allure of short-sightedness and self-interest, even in the face of direct divine revelation. While Hezekiah acknowledges God's word, his application of "good" is rooted purely in self-preservation rather than a holistic understanding of God's justice or a commitment to intergenerational responsibility. This stands in sharp contrast to the biblical emphasis on foresight, stewardship, and the vital legacy of faith and obedience passed down through generations. God's patience in postponing judgment, though a demonstration of His mercy, is met with a complacent acceptance rather than genuine repentance or a renewed dedication to righteousness and the welfare of His people.

REFLECTION AND APPLICATION

Hezekiah's complacent acceptance of a deferred judgment challenges believers today to critically examine their own priorities and the scope of their concern. Are we content if "peace and truth" are only in our own days, or do we actively labor, pray, and sacrifice for the spiritual, physical, and societal well-being of future generations? This passage calls us beyond a narrow, self-centered perspective to embrace a broader vision of God's kingdom, which extends far beyond our individual lifespans. It prompts us to consider the long-term impact of our decisions—financially, environmentally, socially, and, most importantly, spiritually—on those who will come after us. True faith seeks not merely personal comfort or temporary security but the flourishing of God's people, the advancement of His truth, and the establishment of His righteousness for all time. Our response to God's word, whether it brings comfort or conviction, should always lead to deeper repentance, selfless action, and a more profound commitment to His will, rather than a self-serving calculation of personal benefit.

Questions for Reflection

  • How does Hezekiah's response challenge my own tendency to prioritize immediate comfort over long-term consequences or the well-being of others?
  • In what areas of my life might I be exhibiting a "peace in my days" mentality, neglecting my responsibility to future generations or the broader community of faith?
  • How can I cultivate a more intergenerational perspective in my prayers, decisions, and stewardship of resources, recognizing that my actions impact those who will follow?
  • When God's word reveals difficult truths or future challenges, do I embrace it with a spirit of repentance and proactive change, or with a self-serving relief that it won't impact me directly?

FAQ

Was Hezekiah a "good" king, despite this seemingly selfish response?

Answer: Hezekiah is generally regarded as one of Judah's most righteous kings, particularly for his extensive religious reforms, including the destruction of idolatrous altars and the restoration of proper worship in the temple, as detailed in 2 Kings 18:3-6. He also demonstrated remarkable faith and reliance on God during the Assyrian invasion, as powerfully recounted in 2 Kings 19. However, this incident in 2 Kings 20:19 reveals a significant and sobering flaw: a moment of pride and profound short-sightedness that momentarily overshadowed his otherwise commendable reign. The Bible often presents its heroes with both their strengths and weaknesses, offering a realistic and unvarnished portrayal of human fallibility even among the most faithful. His response here serves as a cautionary tale, demonstrating that even good and godly leaders can succumb to self-interest and a limited perspective.

CHRIST-CENTERED FULFILLMENT

Hezekiah's self-serving concern for "peace and truth" only "in my days" stands in stark contrast to the eternal, all-encompassing peace and truth brought by Jesus Christ, who perfectly embodies intergenerational love and sacrificial service. While Hezekiah sought to preserve his own temporal comfort and avoid immediate hardship, Christ willingly endured immense suffering and death, not for His own peace, but for the reconciliation and eternal peace of all humanity across all generations (Isaiah 53:5). Unlike Hezekiah, who was content with a postponed judgment, Jesus absorbed the full weight of God's righteous judgment on the cross, securing genuine and lasting peace for all who believe (Romans 5:1). He is the true "Prince of Peace" (Isaiah 9:6), whose reign brings not merely the absence of conflict but ultimate wholeness, truth, and reconciliation with God, extending infinitely beyond any single generation. His kingdom is eternal, and His concern is for the redemption of all who come to Him, offering a spiritual inheritance that transcends earthly treasures or temporary security (John 14:27). Through Christ, we receive not just peace in our days, but peace for all our days, and an eternal hope that secures the well-being of countless generations to come.

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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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Ambrose of MilanAD 397
On Jacob and the Blessed Life, Book 1, Chapter 8.36
Surely the just Hezekiah did not rejoice that the disaster of the captivity had fallen on his children, but he could not oppose the will of the Lord, and so he received the Lord's commands with patience like a humble servant. Thus it happens that one could judge that merit and virtue could be evident even in captivity. For Jeremiah was not less happy in captivity, nor was Daniel, nor Ezra, nor were Ananias and Azariah and Misael less happy than if they had not fallen into captivity. They entered into captivity in such a way that they brought to their people both present consolations in captivity and the hope of escaping from it.
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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