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 concise verse formally marks the conclusion of King Hezekiah's significant reign over Judah and announces the accession of his son, Manasseh. It serves as a pivotal transition point in the biblical narrative, signaling the end of an era characterized by spiritual reform and divine intervention under Hezekiah, and ominously foreshadowing the dramatic spiritual decline and national apostasy that would define Manasseh's notoriously wicked rule.
Context
Literary Context
2 Kings 20:21 brings to a close the detailed account of Hezekiah's reign, which began in 2 Kings 18. The preceding chapters highlight several key events: Hezekiah's extensive religious reforms, purging idolatry from Judah; his unwavering trust in Yahweh during the Assyrian siege by Sennacherib, culminating in God's miraculous deliverance (2 Kings 19:35-36); and his miraculous recovery from a terminal illness after fervent prayer, during which his life was extended by fifteen years (2 Kings 20:1-11). Immediately before this concluding verse, Hezekiah, in a moment of pride and perhaps misplaced trust, displayed all his kingdom's treasures to Babylonian envoys (2 Kings 20:12-19), prompting a severe prophecy from Isaiah that all his descendants and treasures would eventually be carried away to Babylon. Thus, 2 Kings 20:21 acts as a formal regnal summary, closing Hezekiah's chapter while simultaneously setting the stage for the tumultuous and tragic reign of Manasseh, whose actions would accelerate Judah's path toward that very Babylonian exile.
Historical & Cultural Context
Hezekiah reigned in Judah during the late 8th and early 7th centuries BCE, a period dominated by the formidable Assyrian Empire. His reign saw Judah navigate immense geopolitical pressures, culminating in the near-destruction of Jerusalem by Sennacherib, from which Judah was miraculously delivered. Culturally, the phrase "slept with his fathers" is a common biblical idiom for the death and burial of kings, signifying a peaceful passing and being laid to rest in the ancestral tomb, often within the City of David. This idiom underscores the dynastic continuity central to ancient Near Eastern monarchies and, specifically for Judah, the continuity of the Davidic line. The mention of Manasseh's succession immediately brings to mind the historical reality of his reign, which, as recorded in 2 Kings 21 and 2 Chronicles 33, was marked by a profound reversal of Hezekiah's reforms, the reintroduction of widespread idolatry, child sacrifice, and the shedding of innocent blood, plunging Judah into unprecedented spiritual depravity.
Key Themes
This verse encapsulates several significant themes. Firstly, it highlights the transience of earthly power and the inevitability of succession. Even the most influential and righteous kings, like Hezekiah, eventually pass away, emphasizing the finite nature of human leadership and the enduring reality of God's overarching sovereignty. Secondly, it underscores the theme of legacy and the profound impact of leadership. Hezekiah's reign was a high point of faithfulness, yet his immediate successor, Manasseh, would lead Judah into its deepest spiritual abyss, demonstrating how the choices of one generation can dramatically shape the spiritual trajectory of the next, for better or worse. Thirdly, the verse subtly introduces the theme of divine judgment and prophetic fulfillment. Isaiah's prophecy concerning the Babylonian exile, delivered just prior to Hezekiah's death (2 Kings 20:16-18), hangs heavy over the transition to Manasseh, whose wickedness would be a primary catalyst for that very judgment. The narrative implicitly contrasts Hezekiah's faithfulness with Manasseh's apostasy, setting the stage for Judah's eventual downfall, a consequence of persistent sin and rejection of God's covenant.
Exposition and Analysis
Key Word Analysis
This verb, literally meaning "to lie down" or "to sleep," is a common biblical euphemism for death, particularly for kings and patriarchs. It conveys a sense of peaceful passing and rest, emphasizing the physical cessation of life and the laying to rest of the body. It does not primarily refer to the state of the soul after death but rather to the earthly conclusion of a life and reign.
This primitive word refers to a father or ancestor. In the idiom "slept with his fathers," it signifies being gathered to one's lineage in death and burial. It implies being interred in a family tomb or burial ground, reinforcing the idea of dynastic continuity and the joining of one's deceased kin. For kings, this often meant burial in the City of David, the traditional burial place for the Davidic monarchs.
This primitive root means "to reign," "to be king," or "to become king." Its use here is a formal declaration of the transfer of royal authority and the legitimate accession of Manasseh to the throne. It marks the official beginning of his tenure as the monarch of Judah, following the established protocols of succession.
Verse Breakdown
"And Hezekiah slept with his fathers:"
This clause formally records the death of King Hezekiah, employing the traditional biblical euphemism for the passing of a monarch. It signifies the end of his earthly life and, consequently, the conclusion of his reign as king of Judah. The phrase implies a natural and peaceful death, and his burial in the royal tombs alongside his ancestors, affirming his place within the Davidic dynasty.
"and Manasseh his son reigned in his stead."
This clause immediately follows, announcing the succession of Hezekiah's son, Manasseh, to the throne. It highlights the continuity of the Davidic line, a crucial theological point for Judah, as the covenant with David promised an enduring dynasty. However, for the informed reader, the mention of Manasseh's name immediately evokes the stark contrast between his notorious wickedness and his father's general righteousness, setting up a dramatic and tragic shift in Judah's spiritual and political landscape.
Literary Devices
The brevity of this verse belies its rich literary function. The most prominent device is Euphemism, seen in the phrase "slept with his fathers," which gracefully denotes death without explicit mention, softening the harsh reality while also connecting the deceased king to his ancestral lineage. There is also a powerful sense of Juxtaposition and Contrast implied within the verse, especially when read in its broader context. Hezekiah, largely portrayed as a righteous king who led significant reforms, is immediately succeeded by Manasseh, whose reign would be characterized by unparalleled wickedness. This stark difference, though not explicitly stated, is profoundly felt by the reader aware of the subsequent narrative. Furthermore, the verse functions as Foreshadowing. The mere mention of Manasseh, given his historical record of apostasy and the prophet Isaiah's recent pronouncements of judgment against Hezekiah's house, subtly hints at the spiritual decline and eventual exile that would befall Judah, largely due to Manasseh's actions. Finally, the verse employs Formulaic Language, characteristic of the Deuteronomistic History's regnal summaries, providing a consistent and formal conclusion to a king's reign and the commencement of the next.
Theological and Thematic Connections
This is more than a simple historical record; it is a profound theological statement on the nature of divine sovereignty, human responsibility, and the unfolding of God's covenant plan. It demonstrates that even the most righteous human leaders are finite and fallible, and their influence, while significant, is ultimately temporary. The transition from Hezekiah to Manasseh underscores the constant spiritual battle within a nation and the challenge of maintaining faithfulness across generations. It highlights that God's plan for His people continues despite human failures, yet human choices have real and lasting consequences, both for individuals and for the collective. The verse also implicitly points to the persistent need for a perfect King and an enduring kingdom, a theme that finds its ultimate fulfillment in Christ.
Reflection and Application
This concise verse, marking the end of one reign and the beginning of another, offers profound insights for contemporary reflection. It serves as a potent reminder of the transience of all earthly power, influence, and life itself. No matter how significant our contributions or how grand our achievements, our time is finite. This should compel us to consider not merely the duration of our "reign" (our time of influence, leadership, or stewardship) but its quality and its eternal impact. The stark contrast between Hezekiah and Manasseh also challenges us to reflect on the nature of legacy. While Hezekiah left a legacy of spiritual reform and trust in God, Manasseh's reign tragically undid much of that good. This underscores the sobering truth that even the most godly parents cannot guarantee the spiritual path of their children, emphasizing the critical importance of not only modeling faith but also diligently discipling the next generation, while acknowledging each individual's personal accountability before God. It prompts us to ask: What kind of spiritual legacy are we building? Are we faithfully stewarding the time and influence God has given us, ensuring that our choices contribute to His kingdom and not to spiritual decline?
Questions for Reflection
FAQ
What does "slept with his fathers" mean in the Bible?
"Slept with his fathers" is a common biblical euphemism for death, particularly used for kings and patriarchs throughout the Old Testament. It signifies a peaceful passing and being gathered to one's ancestors, often implying burial in a family tomb or resting place, such as the City of David for the kings of Judah. This idiom emphasizes the physical end of life and the continuity of the dynastic line, rather than making a statement about the state of the soul after death. It is a formal way of recording the death and succession of a monarch.
How does Manasseh's reign compare to Hezekiah's, and why is this transition significant?
Manasseh's reign was a stark and tragic contrast to Hezekiah's. Hezekiah was largely considered one of Judah's most righteous kings, known for his extensive spiritual reforms, purging idolatry, and demonstrating unwavering trust in God during the formidable Assyrian siege (2 Kings 18-19). Manasseh, however, was arguably the most wicked king in Judah's history. He systematically reversed all of his father's reforms, rebuilt pagan altars, introduced widespread idolatry, practiced child sacrifice, engaged in divination, and shed much innocent blood (2 Kings 21:1-16). This transition is profoundly significant because Manasseh's extreme wickedness plunged Judah into such deep sin that it is cited as a primary reason for God's ultimate judgment and the Babylonian exile (2 Kings 23:26-27). It highlights the devastating impact of ungodly leadership and the fragility of spiritual revival in the face of persistent rebellion against God.
Christ-Centered Fulfillment
The transition from Hezekiah to Manasseh powerfully underscores the deep human need for a perfect and eternal King, a role that no earthly monarch, however righteous, could ever fulfill. Hezekiah, despite his many commendable qualities and his trust in God, was still a fallen human king, prone to pride and ultimately subject to death. His reign, like all earthly reigns, was transient, and his legacy was vulnerable to the choices of his successor. Manasseh's subsequent wickedness, which undid Hezekiah's reforms and plunged Judah into apostasy, highlights the inherent instability and imperfection of human kingship and the Davidic line itself. This narrative points forward to Jesus Christ, the ultimate fulfillment of the Davidic covenant. Unlike Hezekiah, Jesus is not merely a good king, but the perfectly righteous King of Kings whose reign is eternal and whose kingdom will never end (Luke 1:32-33). His legacy is one of perfect obedience, atonement for sin as the Lamb of God, and the establishment of a new covenant that guarantees eternal life to all who believe. Where human kings failed or were limited, Christ reigns supreme, providing the perfect leadership, spiritual cleansing, and enduring hope that Judah, and indeed all humanity, desperately needed. He is the King whose "reign" will never be undone by a wicked successor, for He lives forever as our perfect High Priest and Lord.