TRV
Translation
King James Version
Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD.
KJV (with Strong's)
Turn again H7725, and tell H559 Hezekiah H2396 the captain H5057 of my people H5971, Thus saith H559 the LORD H3068, the God H430 of David H1732 thy father H1, I have heard H8085 thy prayer H8605, I have seen H7200 thy tears H1832: behold, I will heal H7495 thee: on the third H7992 day H3117 thou shalt go up H5927 unto the house H1004 of the LORD H3068.
Complete Jewish Bible
"Go back, and tell Hizkiyahu the prince of my people, that this is what ADONAI, the God of David your ancestor, says: 'I have heard your prayer and seen your tears, and I will heal you. On the third day, you are to go up to the house of ADONAI.
Berean Standard Bible
“Go back and tell Hezekiah the leader of My people that this is what the LORD, the God of your father David, says: ‘I have heard your prayer; I have seen your tears. I will surely heal you. On the third day from now you will go up to the house of the LORD.
American Standard Version
Turn back, and say to Hezekiah the prince of my people, Thus saith Jehovah, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee; on the third day thou shalt go up unto the house of Jehovah.
World English Bible Messianic
“Turn back, and tell Hezekiah the prince of my people, ‘Thus says the LORD, the God of David your father, “I have heard your prayer. I have seen your tears. Behold, I will heal you. On the third day, you shall go up to the LORD’s house.
Geneva Bible (1599)
Turne againe, and tell Hezekiah the captaine of my people, Thus saith the Lord God of Dauid thy father, I haue heard thy prayer, and seene thy teares: behold, I haue healed thee, and ye third day thou shalt go vp to ye house of ye Lord,
Young's Literal Translation
`Turn back, and thou hast said unto Hezekiah, leader of My people: Thus said Jehovah, God of David thy father, I have heard thy prayer, I have seen thy tear, lo, I give healing to thee, on the third day thou dost go up to the house of Jehovah;
In the KJVVerse 10,104 of 31,102
Study This Verse
Commentary on 2 Kings 20 verses 1–11
1 ¶ In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live.
2 Then he turned his face to the wall, and prayed unto the LORD, saying,
3 I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore.
4 And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying,
5 Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD.
6 And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake.
7 And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.
8 And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day?
9 And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees?
10 And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees.
11 And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.
I. II. Main points1. 2. Sub-points
The historian, having shown us blaspheming Sennacherib destroyed in the midst of the prospects of life, here shows us praying Hezekiah delivered in the midst of the prospects of death - the days of the former shortened, of the latter prolonged.
I. Here is Hezekiah's sickness. In those days, that is, in the same year in which the king of Assyria besieged Jerusalem; for he reigning reigned? in all twenty-nine years, and surviving this fifteen years, this must be in his fourteenth year, and so was that, Kg2 18:13. Some think it was at the time that the Assyrian army was besieging the city or preparing for it, because God promises (Kg2 20:6): I will defend the city, which promise was afterwards repeated, when the danger came to be most imminent, Kg2 19:34. Others think it was soon after the defeat of Sennacherib; and then it shows us the uncertainty of all our comforts in this world. Hezekiah, in the midst of his triumphs in the favour of God, and over the forces of his enemies, is seized with sickness, and under the arrest of death. We must therefore always rejoice with trembling. It should seem he was sick of the plague, for we read of the boil or plague-sore, Kg2 20:7. The same disease which was killing to the Assyrians was trying to him; God took it from him, and put it upon his enemies. Neither greatness nor goodness can exempt us from sickness, from sore and mortal sicknesses. Hezekiah, lately favoured of heaven above most men, yet is sick unto death - in the midst of his days (under forty) and yet sick and dying; and perhaps he was the more apprehensive of its being fatal to him because his father died when he was about his age, two or three years younger. "In the midst of life we are in death."
II. Warning brought him to prepare for death. It is brought by Isaiah, who had been twice, as stated in the former chapter, a messenger of good tidings to him. We cannot expect to receive from God's prophets any other than what they have received from the Lord, and we must welcome that, be it pleasing or unpleasing. The prophet tells him, 1. That his disease is mortal, and, if he be not recovered by a miracle of mercy, will certainly be fatal: Thou shalt die, and not live. 2. That therefore he must, with all speed, get ready for death: Set thy house in order. This we should feel highly concerned to do when we are in health, but are most loudly called to do when we come to be sick. Set the heart in order by renewed acts of repentance, and faith, and resignation to God, with cheerful farewells to this world and welcomes to another; and, if not done before (which is the best and wisest course), set the house in order, make thy will, settle thy estate, put thy affairs in the best posture thou canst, for the ease of those that shall come after thee. Isaiah speaks not to Hezekiah of his kingdom, only of his house. David, being a prophet, had authority to appoint who should reign after him, but other kings did not pretend to bequeath their crowns as part of their goods and chattels.
III. His prayer hereupon: He prayed unto the Lord, Kg2 20:2. Is any sick? Let him be prayed for, let him be prayed with, and let him pray. Hezekiah had found, as recorded in the foregoing chapter, that it was not in vain to wait upon God, but that the prayers of faith bring in answers of peace; therefore will he call upon God as long as he lives. Happy experiences of the prevalency of prayer are engagements and encouragements to continue instant in prayer. He had now received the sentence of death within himself, and, if it was reversible, it must be reversed by prayer. When God purposes mercy he will, for this, be enquired of, Eze 36:37. We have not if we ask not, or ask amiss. If the sentence was irreversible, yet prayer is one of the best preparations for death, because by it we fetch in strength and grace from God to enable us to finish well. Observe,
1.The circumstances of this prayer. (1.) He turned his face to the wall, probably as he lay in his bed. This he did perhaps for privacy; he could not retire to his closet as he used to do, but he retired as well as he could, turned from the company that were about him, to converse with God. When we cannot be so private as we would be in our devotions, nor perform them with the usual outward expressions of reverence and solemnity, yet we must not therefore omit them, but compose ourselves to them as well as we can. Or, as some think, he turned his face towards the temple, to show how willingly he would have gone up thither, to pray this prayer (as he did, Kg2 19:1, Kg2 19:14), if he had been able, and remembering what encouragements were given to all the prayers that should be made in or towards that house. Christ is our temple; to him we must have an eye in all our prayers, for no man, no service, comes to the Father but by him. (2.) He wept sorely. Some gather from this that he was unwilling to die. It is in the nature of man to have some dread of the separation of soul and body, and it was not strange if the Old Testament saints, to whom another world was but darkly revealed, were not so willing to leave this as Paul and other New Testament saints were. There was also something peculiar in Hezekiah's case: he was now in the midst of his usefulness, had begun a good work of reformation, which he feared would, through the corruption of the people, fall to the ground, if he should die. If this was before the defeat of the Assyrian army, as some think, he might therefore be loth to die, because his kingdom was in imminent danger of being ruined. However, it does not appear that he had now any son: Manasseh, that succeeded him, was not born till three years after; and, if he should die childless, both the peace of his kingdom and the promise to David would be in danger. But perhaps these were only tears of importunity, and expressions of a lively affection in prayer. Jacob wept and made supplication; and our blessed Saviour, though most willing to die, yet offered up strong cries, with tears, to him whom he knew to be able to save him, Heb 5:7. Let Hezekiah's prayer interpret his tears, and in that we find nothing that intimates him to have been under any of that fear of death which has either bondage or torment.
2.The prayer itself: "Remember now, O Lord! how I have walked before thee in truth; and either spare me to live, that I may continue thus to walk, if, if my work be done, receive me to that glory which thou hast prepared for those that have thus walked." Observe here, (1.) The description of Hezekiah's piety. He had had his conversation in the world with right intentions ("I have walked before thee, as under thy eye and with an eye ever towards thee"), from a right principle ("in truth, and with an upright heart"), and by a right rule - "I have done that which is good in thy sight." (2.) The comfort he now had in reflecting upon it; it made his sick-bed easy. Note, The testimony of conscience for us that we have walked with God in our integrity will be much our support and rejoicing when we come to look death in the face, Co2 1:12. (3.) The humble mention he makes of it to God. Lord, remember it now; not as if God needed to be put in mind of any thing by us (he is greater than our hearts, and knows all things), or as if the reward were of debt, and might be demanded as due (it is Christ's righteousness only that is the purchase of mercy and grace); but our own sincerity may be pleaded as the condition of the covenant which God has wrought in us: "It is the work of thy own hands. Lord, own it." Hezekiah does not pray, "Lord, spare me," or, "Lord, take me; God's will be done;" but, Lord, remember me; whether I live or die, let me be thine.
IV. The answer which God immediately gave to this prayer of Hezekiah. The prophet had got but to the middle court when he was sent back with another message to Hezekiah (Kg2 20:4, Kg2 20:5), to tell him that he should recover; not that there is with God yea and nay, or that he ever says and unsays; but upon Hezekiah's prayer, which he foresaw and which his Spirit inclined him to, God did that for him which otherwise he would not have done. God here calls Hezekiah the captain of his people, to intimate that he would reprieve him for his people's sake, because, in this time of war, they could ill spare such a captain: he calls himself the God of David, to intimate that he would reprieve him out of a regard to the covenant made with David and the promise that he would always ordain a lamp for him. In this answer, 1. God honours his prayers by the notice he takes of them and the reference he has to them in this message: I have heard thy prayers, I have seen thy tears. Prayers that have much life and affection in them are in a special manner pleasing to God. 2. God exceeds his prayers; he only begged that God would remember his integrity, but God here promises (1.) To restore him from his illness: I will heal thee. Diseases are his servants; as they go where he sends them, so they come when he remands them. Mat 8:8, Mat 8:9. I am the Lord that healeth thee, Exo 15:26. (2.) To restore him to such a degree of health that on the third day he should go up to the house of the Lord, to return thanks. God knew Hezekiah's heart, how dearly he loved the habitation of God's house and the place where his honour dwelt, and that as soon as he was well he would go to attend on public ordinances; thitherward he turned his face when he was sick, and thitherward he would turn his feet when he was recovered; and therefore, because nothing would please him better, he promises him this, Let my soul live, and it shall praise thee. The man whom Christ healed was soon after found in the temple, Joh 5:14. (3.) To add fifteen years to his life. This would not bring him to be an old man; it would reach but to fifty-four or fifty-five; yet that was longer than he had lately expected to live. His lease was renewed, which he thought was expiring. We have not the instance of any other that was told before-hand just how long he should live; that good man no doubt made a good use of it; but God has wisely kept us at uncertainties, that we may be always ready. (4.) To deliver Jerusalem from the king of Assyria, Kg2 20:6. This was the thing which Hezekiah's heart was upon a much as his own recovery, and therefore the promise of this is here repeated. If this was after the raising of the siege, yet there was cause to fear Sennacherib's rallying again. "No," says God, "I will defend this city."
V. The means which were to be used for his recovery, Kg2 20:7. Isaiah was his physician. He ordered an outward application, a very cheap and common thing: "Lay a lump of figs to the boil, to ripen it and bring it to a head, that the matter of the disease may be discharged that way." This might contribute something to the cure, and yet, considering to what a height the disease had come, and how suddenly it was checked, the cure was no less than miraculous. Note, 1. It is our duty, when we are sick, to make use of such means as are proper to help nature, else we do not trust God, but tempt him. 2. Plain and ordinary medicines must not be despised, for many such God has graciously made serviceable to man, in consideration of the poor. 3. What God appoints he will bless and make effectual.
VI. The sign which was given for the encouragement of his faith. 1. He begged it, not in any distrust of the power or promise of God, or as if he staggered at that, but because he looked upon the things promised to be very great things and worthy to be so confirmed, and because it had been usual with God thus to glorify himself and favour his people; and he remembered how much Gos was displeased with his father for refusing to ask a sign, Isa 7:10-12. Observe, Hezekiah asked What is the sign, not that I shall go up to the thrones of judgment or up to the gate, but up to the house of the Lord? He desired to recover that he might glorify God in the gates of the daughter of Zion. It is not worth while to live for any other purpose than to serve God. 2. It was put to his choice whether the sun should go back or go forward; for it was equal to Omnipotence, and it would be the more likely to confirm his faith if he chose that which he thought the more difficult of the two. Perhaps to this that of this prophet may refer (Isa 45:11), Ask me of things to come concerning my sons, and concerning the work of my hands command you me. It is supposed that the degrees were half hours, and that it was just noon when the proposal was made, and the question is, "Shall the sun go back to its place at seven in the morning or forward to its place at five in the evening?" 3. He humbly desired the sun might go back ten degrees, because, though either would be a great miracle, yet, it being the natural course of the sun to go forward, its going back would seem more strange, and would be more significant of Hezekiah's returning to the days of his youth (Job 33:25) and the lengthening out of the day of his life. It was accordingly done, upon the prayer of Isaiah (Kg2 20:11): He cried unto the Lord by special warrant and direction, and God brought the sun back ten degrees, which appeared to Hezekiah (for the sign was intended for him) by the going back of the shadow upon the dial of Ahaz, which, it is likely, he could see through his chamber-window; and the same was observed upon all other dials, even in Babylon, Ch2 32:31. Whether this retrograde motion of the sun was gradual or per saltum - suddenly - whether it went back at the same pace that it used to go forward, which would make the day ten hours longer than usual - or whether it darted back on a sudden, and, after continuing a little while, was restored again to its usual place, so that no change was made in the state of the heavenly bodies (as the learned bishop Patrick thinks) - we are not told; but this work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. The most plausible idolatry of the heathen was theirs that worshipped the sun; yet that was hereby convicted of the most egregious folly and absurdity, for by this it appeared that their god was under the check of the God of Israel. Dr. Lightfoot suggests that the fifteen songs of degrees (Psa 120:1-7, etc.) might perhaps be so called because selected by Hezekiah to be sung to his stringed instruments (Isa 38:20) in remembrance of the degrees on the dial which the sun went back and the fifteen years added to his life; and he observes how much of these psalms is applicable to Jerusalem's distress and deliverance and Hezekiah's sickness and recovery.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
Copy as
Cyril of JerusalemAD 386
Catechetical Lecture 2:15
Would you know the power of repentance? Would you understand this strong weapon of salvation and the might of confession? By confession Hezekiah routed 185, of the enemy. That was important, but it was little compared with what shall be told. The same king’s repentance won the repeal of the sentence God had passed on him. For when he was sick, Isaiah said to him, “Give charge concerning your house, for you shall die and not live.” What expectation was left? What hope of recovery was there, when the prophet said, “For you shall die”? But Hezekiah did not cease from penitence, for he remembered what was written: “In the hour that you turn and lament, you shall be saved.” He turned his face to the wall, and from his bed of pain his mind soared up to heaven—for no wall is so thick as to stifle reverent prayer—“Lord,” he said, “remember me. You are not subject to circumstance, but are yourself the legislator of life. For not on birth and conjunction of stars, as some vainly say, does our life depend. No, you are the arbiter, according to your will, of life and the duration of life.” He whom the prophet’s sentence had forbidden to hope was granted fifteen further years of life, the sun turning back its course in witness thereof. Now while the sun retraced its course for Hezekiah, for Christ it was eclipsed, the distinction marking the difference between the two, I mean Hezekiah and Jesus. Now if even Hezekiah could revoke God’s decree, shall not Jesus grant the remission of sins? Turn and lament, shut your door, and beg for pardon, that God may remove from the scorching flames. For confession has the power to quench even fire; it can tame even lions.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 53.6-7
For which of the things in our present life seems to you pleasant? A sumptuous table, and health of body, and glory and wealth? No, these delights, if you set them by that pleasure, will prove the bitterest of all things, compared with what is to come. For nothing is more pleasurable than a sound conscience and a good hope. And if you would learn this, let us inquire of him who is on the point of departing hence or of him that is grown old; and when we have reminded him of sumptuous banqueting that he had enjoyed, and of glory and honor and of good works that he had some time practiced and wrought, let us ask in which he exults the more; and we shall see him for the other ashamed and covering his face but for these soaring and leaping with joy. So Hezekiah, too, when he was sick, called not to mind sumptuous feasting or glory or royalty but righteousness. For “remember,” he said, “how I walked before you in an upright way.”
John CassianAD 435
CONFERENCE 17.25
Now let us rise to still higher instances. When king Hezekiah was lying on his bed and afflicted with grievous sickness, the prophet Isaiah addressed him in the person of God, and said: “Thus says the Lord: set your house in order for will die and not live. And Hezekiah,” it says, “turned his face to the wall and prayed to the Lord and said: I beseech you, O Lord, remember how I have walked before you in truth and with a perfect heart, and how I have done what was right in your sight. And Hezekiah wept much.” After which it was again said to Isaiah: “Go, return, and speak to Hezekiah king of Judah, saying: Thus says the Lord God of David your father: I have heard your prayer, I have seen your tears. Behold, I will add to your life fifteen years, and I will deliver you out of the hand of the king of the Assyrians, and I will defend this city for your sake and for my servant David’s sake.” What can be clearer than this proof that out of consideration for mercy and goodness the Lord would rather break his word and instead of the appointed sentence of death extend the life of him who prayed for fifteen years, rather than be found inexorable because of an unchangeable decree?
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.
Copy as
Continue studying 2 Kings 20:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Kings 20:5 records a pivotal moment of divine reversal and profound compassion, where the prophet Isaiah, having just delivered a terminal prognosis to King Hezekiah, is immediately commanded by the LORD to return with a message of life. God declares that He has attentively heard Hezekiah's fervent prayer and compassionately seen his tears, promising not only miraculous healing from his mortal illness but also a clear, swift sign of full restoration: Hezekiah will be able to ascend to the Jerusalem Temple on the third day. This verse powerfully illustrates God's intimate responsiveness to sincere supplication, His sovereign authority over life and death, and His unwavering faithfulness to His covenant promises.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound message. Divine Anthropomorphism is prominently featured in God's declaration, "I have heard thy prayer, I have seen thy tears." While God is spirit, these phrases attribute human senses (hearing, seeing) to Him, making His compassion, attentiveness, and personal engagement with human suffering relatable and immediate to the human experience. This device emphasizes God's intimate knowledge and care for His people. Repetition is subtly used through the narrative structure, where Isaiah delivers a message of death, then is immediately commanded to return with a reversed message of life, reinforcing the immediacy, dramatic nature, and divine sovereignty of God's intervention. The "third day" also functions as powerful Symbolism, carrying rich biblical connotations of divine completion, decisive intervention, deliverance, and new beginnings, foreshadowing a swift and definitive restoration. Furthermore, there is a strong element of Dramatic Irony in the narrative, as Isaiah is commanded to return with a message of life before he has even fully departed from the palace, highlighting God's pre-emptive and overwhelming response to Hezekiah's prayer, which surpasses human expectations of time and process.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse profoundly shapes our understanding of God's character and His dynamic interaction with humanity. It reveals a God who is not immutable in the face of sincere human supplication but is deeply moved by the cries and tears of His people. While God's ultimate plan is sovereign and His decrees are sure, this narrative powerfully demonstrates that His compassion and mercy are boundless, allowing for divine "changes of mind" (anthropomorphically speaking) in response to heartfelt repentance and fervent prayer. It underscores the profound theological truth that prayer is not merely a psychological exercise or a one-way communication but a powerful means by which humans can genuinely engage with and influence the divine will, demonstrating God's desire for relationship over rigid, predetermined outcomes. This passage thus becomes a foundational text for understanding the efficacy of intercessory prayer, the dynamic nature of God's covenantal faithfulness, and His tender responsiveness to human suffering.
REFLECTION AND APPLICATION
The narrative of Hezekiah's healing in 2 Kings 20:5 offers profound encouragement and practical guidance for believers facing desperate circumstances. It reminds us that our God is not distant or indifferent to our suffering; rather, He is intimately acquainted with our grief and profoundly attentive to our prayers, even those expressed through tears and silent anguish. In moments of seemingly insurmountable challenges, whether terminal illness, profound loss, or deep despair, Hezekiah's example calls us to turn wholeheartedly to the LORD, pouring out our hearts with raw honesty and unwavering faith. This passage assures us that God's compassion is infinite, and His power is limitless, capable of intervening in ways that defy human expectation and natural limitations. It fosters a vibrant hope that even when a situation appears terminal or irreversible, God can reverse decrees, extend life, and restore what was lost, inviting us to trust in His sovereign ability to bring healing and renewal, both physically and spiritually, in His perfect timing and according to His good purposes.
Questions for Reflection
FAQ
Why did God change His mind about Hezekiah's death?
Answer: The biblical narrative does not present God as changing His mind in the sense of being indecisive or fallible, but rather as responding dynamically to human prayer within the framework of His sovereign will and covenant promises. God's initial pronouncement through Isaiah in 2 Kings 20:1 was a declaration of Hezekiah's terminal condition and the natural course of events. However, Hezekiah's fervent, humble, and tearful prayer in 2 Kings 20:2-3 appealed to God's covenant faithfulness and mercy. This demonstrates that God, in His infinite compassion, is open to the pleas of His people. His "change of mind" is an act of grace, revealing His responsiveness to genuine repentance and earnest supplication, proving that prayer is a powerful means by which humans can engage with and influence the divine will. It highlights God's desire for relationship and His willingness to extend mercy beyond what might be initially declared, always in accordance with His perfect character and overarching redemptive plan.
What is the significance of "on the third day" in this context?
Answer: The phrase "on the third day" (or "after three days") carries significant theological weight throughout the Bible, often symbolizing a decisive turning point, divine intervention, or resurrection. In this context, it signifies the swiftness and certainty of God's miraculous healing. Hezekiah would not endure a prolonged recovery; rather, within a short, divinely appointed period, he would be fully restored. This rapid recovery would serve as an undeniable sign of God's direct hand in his healing. Furthermore, the ability to "go up unto the house of the LORD" on the third day implies not just physical healing but also ritual purity and full restoration to communal worship and fellowship, underscoring the completeness of God's work in his life. This motif of the "third day" foreshadows even greater acts of divine deliverance and resurrection in later biblical narratives, most notably the resurrection of Christ.
CHRIST-CENTERED FULFILLMENT
The miraculous healing of Hezekiah, marked by God's compassionate response to his tears and the promise of restoration on the "third day," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Hezekiah's physical healing from a terminal illness points to Christ as the Great Physician, who not only healed countless physical ailments during His earthly ministry (e.g., Matthew 8:16-17) but also offers ultimate spiritual healing from the terminal illness of sin and death. Just as Hezekiah's life was extended, Christ came to give eternal life to those who believe, promising that whoever lives and believes in Him will never die (John 11:25-26). The "third day" motif, so prominent in Hezekiah's restoration to the temple, is gloriously fulfilled in Christ's resurrection from the dead on the third day (Luke 24:46), signifying His decisive victory over sin, death, and the grave, and His ultimate restoration to glory. Through Christ's atoning sacrifice, we are not just healed of physical infirmities but are reconciled to God, gaining direct access to the true "house of the LORD"—God's very presence—through the new and living way He inaugurated by His flesh (Hebrews 10:19-20). Thus, Hezekiah's story is a powerful Old Testament echo of the greater healing, abundant life, and intimate access to God found supremely and eternally in Jesus Christ.