TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 20:12–21. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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.
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Summary
This verse serves as the concluding summary of King Hezekiah's remarkable reign, encapsulating his comprehensive legacy which includes both his military prowess and, notably, his extraordinary engineering achievement in securing Jerusalem's water supply. It functions as a historiographical signpost, directing the reader to broader historical records for a more exhaustive account of his significant accomplishments and the divine favor that marked his time on the throne.
Context
Literary Context
This verse marks the conclusion of the narrative concerning King Hezekiah in 2 Kings, immediately preceding the transition to the reign of his son, Manasseh, in 2 Kings 21:1. The preceding chapters detail Hezekiah's righteous reign, his religious reforms (e.g., 2 Kings 18:4), his miraculous healing from a terminal illness (2 Kings 20:1-11), and his interaction with Babylonian envoys (2 Kings 20:12-19). This concluding summary formula, common in the Books of Kings, provides a concise overview of the king's achievements and directs the reader to external sources for further information, serving as a literary bridge between the detailed narrative and the broader historical tradition.
Historical & Cultural Context
King Hezekiah ruled Judah from approximately 715-686 BC, a period marked by the formidable threat of the Neo-Assyrian Empire. His reign is most famously associated with the Assyrian siege of Jerusalem under Sennacherib in 701 BC, an event detailed in 2 Kings 18-19. The "pool" and "conduit" refer to Hezekiah's Tunnel, an extraordinary engineering feat that diverted water from the Gihon Spring, located outside the city walls, into the Pool of Siloam within Jerusalem. This project was crucial for ensuring the city's water supply during a siege, demonstrating remarkable foresight and strategic planning in a time of constant geopolitical instability. Such waterworks were vital for ancient cities, and their construction often signified a king's strength and ability to protect his people.
Key Themes
This verse contributes to several key themes within the Books of Kings and the broader Deuteronomistic History. Firstly, it highlights the comprehensive nature of righteous kingship, encompassing not only military "might" and divine deliverance (as seen in 2 Kings 19) but also practical, infrastructural development essential for the welfare of the kingdom. Secondly, it underscores the interplay between human ingenuity and divine provision. While Hezekiah's tunnel was a testament to human engineering, it was undertaken in the context of God's protection and guidance for His people. Finally, the reference to "the book of the chronicles of the kings of Judah" emphasizes the importance and reliability of historical record-keeping in ancient Israel, pointing to a larger body of official documentation that affirmed the events and legacies of the kings. This reinforces the theological message that God works within history, and His actions are verifiable.
Exposition and Analysis
Key Word Analysis
This term (H1369) signifies strength, power, and valor, often in a military context. In Hezekiah's case, it encompasses his successful resistance against Assyria, his military preparedness, and his overall capacity as a formidable ruler. It speaks to his effectiveness in leading and defending Judah, not just his physical strength but his kingly authority and prowess.
This word (H1295) refers to a reservoir or a fish-pool. In the context of Hezekiah's reign, it specifically denotes the Pool of Siloam, the destination of the water channeled by his famous tunnel. Its construction was a monumental undertaking, crucial for Jerusalem's survival during sieges, and highlights Hezekiah's practical wisdom in safeguarding his people.
This word (H8585) refers specifically to an aqueduct or channel for water. This points directly to Hezekiah's most famous engineering achievement, the tunnel (now known as Hezekiah's Tunnel or Siloam Tunnel) which brought water from the Gihon Spring into the city of Jerusalem. This was a monumental undertaking, involving tunneling through solid rock, and was critical for Jerusalem's survival during sieges.
Verse Breakdown
"And the rest of the acts of Hezekiah, and all his might,"
This opening phrase serves as a comprehensive summary, indicating that the preceding narrative in 2 Kings has only covered a selection of Hezekiah's accomplishments. "Acts" (or "deeds") refers to his general conduct and achievements as king, while "might" specifically highlights his strength, valor, and military successes, particularly in resisting the Assyrians. The phrase suggests a full and impactful reign, worthy of extensive documentation.
"and how he made a pool, and a conduit, and brought water into the city,"
This clause specifies one of Hezekiah's most significant and enduring achievements: the construction of Jerusalem's sophisticated water system. The "pool" is likely the Pool of Siloam, and the "conduit" refers to the famous tunnel that channeled water from the Gihon Spring, ensuring a secure water supply for the city, especially vital during times of siege. This engineering marvel underscored his practical foresight and dedication to his people's welfare.
"[are] they not written in the book of the chronicles of the kings of Judah?"
This is a rhetorical question, a common literary device in the Books of Kings. It functions as an affirmation, emphatically stating that these events are indeed recorded in the official royal annals. It serves to validate the biblical account by pointing to external, authoritative historical sources, assuring the reader of the veracity and completeness of the historical record available to the ancient Israelite audience.
Literary Devices
The verse primarily employs a Summary Formula, which is a recurring literary convention in the Books of Kings used to conclude the account of each monarch's reign. This formula typically includes a reference to the king's "acts" and often directs the reader to external historical records, such as "the book of the chronicles of the kings of Judah." This device serves to provide a concise overview of the reign, acknowledge the existence of more detailed records, and transition to the next king. Furthermore, the final clause, "[are] they not written in the book of the chronicles of the kings of Judah?", functions as a Rhetorical Question. This is not a question seeking an answer, but rather a forceful affirmation, emphasizing the well-documented nature and public knowledge of Hezekiah's accomplishments. It lends authority and credibility to the narrative by appealing to widely accessible historical archives.
Theological and Thematic Connections
This concluding verse for Hezekiah's reign underscores the multifaceted nature of godly leadership, where spiritual devotion (as seen in his reforms and trust in God during the Assyrian crisis) is coupled with practical wisdom and foresight. Hezekiah's engineering feat, while a testament to human ingenuity, is also implicitly a demonstration of God's provision working through human agency to protect His people. The reference to the "chronicles" highlights God's sovereignty over history and the importance of preserving His redemptive work through time. It reminds us that God's plan unfolds in real-world events, meticulously recorded for future generations to learn from and trust in His faithfulness.
Reflection and Application
Hezekiah's legacy, as summarized in this verse, offers profound lessons for contemporary believers. His proactive leadership in securing Jerusalem's water supply, even amidst spiritual revival and military threats, illustrates the importance of practical wisdom and diligent preparation. It reminds us that faith in God does not negate the need for strategic planning and hard work; rather, divine blessing often accompanies human effort. We are called to be good stewards of the resources and opportunities God provides, using our ingenuity and skills for the welfare of our communities and the advancement of His kingdom. Furthermore, the emphasis on historical record-keeping encourages us to value the past, learning from the triumphs and failures of those who came before us, and recognizing God's consistent hand throughout history. Our lives, too, are part of a larger divine narrative, and how we live contributes to the ongoing testimony of God's faithfulness.
Questions for Reflection
FAQ
What was the significance of Hezekiah's Tunnel mentioned in this verse?
Hezekiah's Tunnel was an extraordinary engineering marvel designed to secure Jerusalem's water supply. During times of siege, the city relied on the Gihon Spring, which was located outside its walls and vulnerable to enemy forces. Hezekiah orchestrated the digging of a 1,750-foot tunnel through solid rock to divert the spring's water directly into the Pool of Siloam, safely within the city's defenses. This strategic move, also referenced in 2 Chronicles 32:3-4 and Isaiah 22:9-11, ensured the survival of Jerusalem's inhabitants during the Assyrian siege by Sennacherib, demonstrating Hezekiah's remarkable foresight and God's provision for His people.
Why does 2 Kings often refer to "the book of the chronicles of the kings of Judah"?
The recurring phrase "the book of the chronicles of the kings of Judah" (or Israel) serves as a historiographical citation, indicating that the biblical authors of Kings were drawing upon and summarizing more extensive official court records or royal annals. These "chronicles" were likely detailed historical documents maintained by royal scribes, containing comprehensive accounts of each king's reign, including administrative details, military campaigns, and building projects. By referencing these external sources, the biblical narrative authenticates its claims and provides a point of reference for readers who might have had access to these broader historical archives. It underscores the historical grounding of the biblical account, even as it presents a theological interpretation of these events.
Does this verse imply that the Books of Kings are incomplete historical accounts?
Yes, in a sense, it does. This verse, like many others in the Books of Kings, explicitly states that "the rest of the acts" of a king are recorded elsewhere. This indicates that the biblical account is not an exhaustive historical record of every single event or detail of a king's reign. Instead, the Books of Kings are a selective theological history, focusing on events and details that illustrate God's covenant faithfulness, the consequences of obedience and disobedience, and the unfolding of His redemptive plan. The references to external chronicles confirm the historical reality of the events while highlighting the biblical author's specific theological purpose in selecting and presenting the information.
Christ-Centered Fulfillment
Hezekiah's provision of physical water for Jerusalem, a testament to his wise and proactive leadership, powerfully foreshadows the ultimate and eternal provision offered by Jesus Christ. Just as Hezekiah secured the city's temporal survival by channeling life-giving water, Christ offers spiritual life and eternal sustenance as the Living Water. In John 4:14, Jesus declares that whoever drinks the water He gives "will never be thirsty again," signifying a satisfaction that transcends physical needs. Hezekiah's might and leadership, though significant, were limited and temporal, ultimately pointing to the perfect and eternal reign of Christ, the true King of Kings. The "chronicles of the kings of Judah" recorded earthly accomplishments, but the ultimate "book of life" (Revelation 20:12) records those who are eternally His. Thus, Hezekiah's earthly provision and kingly legacy serve as a shadow, drawing our gaze to the superior, spiritual provision and everlasting kingdom of our Lord Jesus Christ.