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Commentary on Isaiah 39 verses 1–4
Hence we may learn these lessons: - 1. That humanity and common civility teach us to rejoice with our friends and neighbours when they rejoice, and to congratulate them on their deliverances, and particularly their recoveries from sickness. The king of Babylon, having heard that Hezekiah had been sick, and had recovered, sent to compliment him upon the occasion. If Christians be unneighbourly, heathens will shame them. 2. It becomes us to give honour to those whom our God puts honour upon. The sun was the Babylonians' god; and when they understood that it was with a respect to Hezekiah that the sun, to their great surprise, went back ten degrees, on such a day, they thought themselves obliged to do Hezekiah all the honour they could. Will all people thus walk in the name of their God, and shall not we? 3. Those that do not value good men for their goodness may yet be brought to pay them great respect by other inducements, and for the sake of their secular interests. The king of Babylon made his court to Hezekiah, not because he was pious, but because he was prosperous, as the Philistines coveted an alliance with Isaac because they saw the Lord was with him, Gen 26:28. The king of Babylon was an enemy to the king of Assyria, and therefore was fond of Hezekiah, because the Assyrians were so much weakened by the power of his God. 4. It is a hard matter to keep the spirit low in the midst of great advancements. Hezekiah is an instance of it: he was a wise and good man, but, when one miracle after another was wrought in his favour, he found it hard to keep his heart from being lifted up, nay, a little thing then drew him into the snare of pride. Blessed Paul himself needed a thorn in the flesh, to keep him from being lifted up with the abundance of revelations. 5. We have need to watch over our own spirits when we are showing our friends our possessions, what we have done and what we have got, that we be not proud of them, as if our might or our merit had purchased and procured us this wealth. When we look upon our enjoyments, and have occasion to speak of them, it must be with humble acknowledgements of our own unworthiness and thankful acknowledgements of God's goodness, with a just value for the achievements of others and with an expectation of losses and changes, not dreaming that our mountain stands so strong but that it may soon be moved. 6. It is a great weakness for good men to value themselves much upon the civil respects that are paid them (yea, though there be something particular and uncommon in them) by the children of this world, and to be fond of their acquaintance. What a poor thing was it for Hezekiah, whom God has so dignified, to be thus over proud of the respect paid him by a heathen prince as if that added any thing to him! We ought to return the courtesies of such with interest, but not to be proud of them. 7. We must expect to be called to an account for the workings of our pride, though they are secret, and in such instances as we thought there was no harm in; and therefore we ought to call ourselves to an account for them; and when we have had company with us that have paid us respect, and been pleased with their entertainment, and commended every thing, we ought to be jealous over ourselves with a godly jealousy lest our hearts have been lifted up. As far as we see cause to suspect that this sly and subtle sin of pride has insinuated itself into our breasts, and mingled itself with our conversation, let us be ashamed of it, and, as Hezekiah here, ingenuously confess it and take shame to ourselves for it.
In the parable of the rich man, he flattered himself about the increase of his fields. But God said to him, “Fool! This night your soul is required of you; and the things you have prepared, whose will they be?” It was the same way when King Hezekiah heard from Isaiah the sad doom of his kingdom after he had gloried before the envoys of Babylon in his treasures and the deposits of his precious things.
Now, when the Babylonians heard about Hezekiah’s healing from the sickness, they sent ambassadors to him, and not without reason. Indeed, on the day when the sun went backward, one extra hour was added to the duration of the day, which did not elude the Babylonians, who were skilled in their observation of the stars. And as they venerated the sun as divine, they perceived that it was turned back by a superior power. Therefore they were eager to investigate the cause of the phenomenon. Thus driven by curiosity, they learned that the God of the Hebrew people was great and that he was the Creator of the world. When Hezekiah was healed, through which also the miracle of the sun took place, they perceived what happened and strongly desired the friendship of Hezekiah as a man loved by God. That is the story of the Jewish teacher.However, I grasped that all of the following events happened the same year: the attack of the Assyrians against the Jewish people, the defeat of the Assyrians by the angel of God, Sennacherib’s escape, the revolt of his subjects and the death of the son who succeeded him, which is not mentioned in this text. It is likely that the rumor about all those events reached the Babylonian king, who showed friendship toward Hezekiah and sent him gifts, an ambassador and letters.
You juxtaposed [events] so that you might not grieve us and that you might save them. Those who had seized our silver brought gold. Those who had wounded our bodies brought myrrh. Those who had burned our sanctuary offered frankincense to your divinity.The myrrh [of the Magi] intercedes for their swords with which they killed us. Their gold intercedes for our treasures, for they plundered the treasuries of the house of Hezekiah. Their frankincense appeases your divinity, for they had angered your Father.…
The Babylonians, too, came up [and] afflicted the children in Judah. By you the children have found peace, for by you the vicious have become worshipers. Those who despised old men honor a Child who is older than all.
Babylon, too, sent offerings to Hezekiah; the envoys who saw his treasures were amazed. What did you show to the Magi? You showed a wonder, for they rendered you homage although you were poor. However great was the ivory palace of the kings of our people, greater and more beautiful is the little cave in which I bore you.
(Chapter 39, verses 1 onwards) At that time Merodach Baladan, son of Baladan, king of Babylon, sent letters and gifts to Hezekiah, for he had heard that he had been sick and had recovered. And Hezekiah was pleased with them; and he showed them his treasury, the house of his precious things, the silver, the gold, the spices, the precious oil, his whole armory, and all that was found in his treasuries. There was nothing in his house, nor in all his dominion, that Hezekiah did not show them. Above we read that in the fourteenth year of the reign of King Hezekiah, Sennacherib, the king of the Assyrians, ascended over all the fortified cities of Judah and captured them. Then he besieged Lachish, passed through Libnah, sent part of his army to Jerusalem, and slaughtered one hundred and eighty-five thousand of his soldiers. He himself fled to Nineveh and was killed by his sons in the temple of his god. After that, his son Esarhaddon reigned in his place. Hezekiah became sick but was saved by a message from the prophet. A remarkable sign occurred when the sun turned back ten hours and nearly became a two-day event. Now we read that in that time, that is, in the same year in which all these things happened, Merodach Baladan, son of Baladan, king of Babylon, sent books and gifts to Hezekiah; not Assaraddon, who had succeeded his father Sennacherib as king of the Assyrians, of whose death or life Scripture is silent. From this it is clear that there was another kingdom of the Assyrians and another of the Babylonians at that time. Finally, the Assyrians captured Samaria, that is, the ten tribes. But we read that Jerusalem was later conquered by the Chaldeans, whose king was Nebuchadnezzar. And because they practice the observation of the stars and have acquired knowledge of the courses of the stars through long use and exercise, which is also demonstrated in the birth of the Lord: they understood that the sun had reversed its course, the length of the day doubled, and they believed that it served the only true God. And when they investigated the causes and reason for this miracle, with the rumor spreading to all nations, they learned that due to the illness of the king of Judah, even the course of the most brilliant constellation had changed. That it is not my opinion, but the faith of the Holy Scriptures, which testify with the words of Isaiah, who said among other things: Hezekiah himself, who closed the upper springs of the waters of Gihon and diverted them below to the west of the city of David. In all his works he prospered in whatever he desired; however, when the ambassadors of the princes of Babylon, who had been sent to him to inquire about the sign that had happened on the earth, God left him to be tested and to make known all that was in his heart (2 Chronicles 32:30, 31). Therefore, he was left to temptation because after such a great victory, and the return of the sun, and the congratulations of the most powerful kingdom, his heart was lifted up. Finally, in the same volume it is written: Many brought offerings and sacrifices to the Lord in Jerusalem, and gifts to King Hezekiah of Judah, and he was exalted in the sight of all the nations. In those days he became sick unto death, and he prayed to the Lord, and He heard him, and gave him a sign; but He did not repay him according to the benefits he had received, for his heart was lifted up and wrath came upon him, and upon Judah and Jerusalem (2 Chronicles 32:23-24). And the holy Scripture again says that the exaltation of his heart was tempered by repentance, stating: 'And he was humbled thereafter, because his heart was lifted up, both he, and the inhabitants of Jerusalem: and therefore the Lord's wrath came not upon them in the days of Hezekiah.' So he rejoiced at the arrival of the ambassadors of Merodach, whom the Hebrews consider to have been the father of Nebuchadnezzar; and in the bringing of gifts, and in the celebration of his health. And he showed them the house next to the Septuagint, which was translated by Symmachus for his spices; and the treasures of silver, and gold, and fragrances, and the best ointment: which is written in Hebrew, good oil; and all the treasures of the vessels of the treasure, or, as it is read there, of his vessels. But in the Persian language, riches are called Gaza: it is not a Hebrew word, but a Barbarian one. He said, there was no word (which according to Hebrew custom is often taken for a thing), that he did not show them in his house and in all his power. Wherefore God's most just wrath, since he manifested not only his treasures and palaces, but also the Temple: which surely was in his power, from whose gates he had already taken sheets of gold.
Often the care of government when undertaken distracts the heart in many different directions. The ruler finds himself unequal to the task of dealing with particular things when his mind becomes confused, having its attention diverted by so many different things.… When one, because of this, neglects the business of self-examination, that person does not even consider the losses it is suffering or know how great they are. For neither did Hezekiah believe himself to be sinning when he showed to the strangers who came to him his storehouses of spices. He fell under the anger of the judge, however, and his future offspring were condemned because of what he supposed himself to be doing lawfully. Often, when means are abundant and many things can be done for subordinates to admire, the mind exalts itself in thought. But in so doing, it also provokes the anger of the judge, even though the acts of iniquity may have not been overt. For the one who judges us is within, as is that which is judged. When, then, in our hearts we transgress, what we are doing within ourselves is hidden from men. And yet in the eyes of the Judge we sin.
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SUMMARY
Isaiah 39:2 vividly recounts King Hezekiah's imprudent decision to display the entirety of his kingdom's wealth and military resources to the Babylonian envoys. Following a miraculous recovery from illness and divine intervention against Assyria, Hezekiah's heart was swayed by pride and a desire for human admiration, leading him to reveal all his "precious things"—including silver, gold, spices, precious ointment, and his armoury—leaving nothing hidden. This act of vainglory, born out of a misplaced trust in material possessions rather than divine providence, sets the stage for the prophetic judgment soon to be pronounced against Judah, foretelling the very Babylonian captivity that Hezekiah unwittingly invited.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its message. Hyperbole is powerfully evident in the concluding statement, "there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not," which dramatically emphasizes the exhaustive nature of Hezekiah's display. This exaggeration highlights the king's profound lack of discretion and his excessive pride. There is also a strong sense of Irony, as Hezekiah, in an attempt to impress or form an alliance with Babylon, unwittingly reveals the very wealth and strength that Babylon would later covet and ultimately seize. The entire episode serves as a powerful Foreshadowing of the Babylonian exile, a direct consequence of this seemingly innocuous act of showing off. The contrast between Hezekiah's earlier humble reliance on God and his subsequent prideful display also creates a stark Juxtaposition, underscoring the spiritual decline that led to his error and the cyclical nature of human failure even after divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hezekiah's display of his treasures to the Babylonian envoys represents a profound theological misstep, illustrating the insidious dangers of pride and misplaced trust. Instead of glorifying God for his miraculous healing and the recent deliverance of Jerusalem from the Assyrian threat, Hezekiah sought to glorify himself and his kingdom's material wealth and military might. This act of self-exaltation reveals a heart that had become susceptible to the allure of worldly power, recognition, and self-sufficiency, forgetting that true security, blessing, and honor come from the Lord alone. It powerfully underscores the biblical principle that pride precedes a fall and that relying on earthly possessions or human alliances rather than divine providence inevitably leads to spiritual and often physical ruin.
REFLECTION AND APPLICATION
Hezekiah's story in Isaiah 39:2 serves as a timeless and poignant warning against the insidious nature of pride and the deceptive allure of worldly security. Even after experiencing profound divine intervention, healing, and miraculous deliverance, Hezekiah allowed flattery and a desire to impress a powerful foreign nation to overshadow his gratitude to God and his spiritual discernment. This narrative powerfully reminds us that spiritual vigilance is crucial, especially in times of blessing, success, or apparent peace. Our natural inclination, even as believers, is often to take credit for our achievements, display our accumulated resources, or rely on our own strength, rather than humbly acknowledging God as the ultimate source of all good things. True security and lasting significance are found not in what we possess, how others perceive us, or the alliances we forge, but in our unwavering trust in God's sovereignty, His provision, and His unfailing faithfulness. This passage challenges us to deeply examine our own hearts: where do we place our ultimate trust? Do we seek human applause or divine approval? Are we quick to display our "treasures"—whether material wealth, intellectual prowess, social connections, or personal accomplishments—rather than humbly pointing others to the Giver of all good gifts and seeking His glory alone?
Questions for Reflection
FAQ
Why was Hezekiah showing off his treasures problematic?
Answer: Hezekiah's actions were deeply problematic for several critical reasons. Firstly, it demonstrated a profound lack of spiritual discernment and humility. After God had just miraculously healed him and delivered Jerusalem from the formidable Assyrians, Hezekiah's focus shifted from divine glory to self-glorification. Instead of testifying to God's power and faithfulness, he showcased his own wealth and military might, betraying a heart that had become proud. Secondly, it was a grave strategic blunder. By revealing all his "precious things" and "armour" to the Babylonian envoys, who were likely on a reconnaissance mission to assess potential allies or future conquests, Hezekiah unwittingly exposed Judah's vulnerabilities and resources to a rising power that would eventually become its oppressor. This act of pride and misplaced trust directly led to the prophetic judgment that his treasures and descendants would be carried away to Babylon, as foretold by Isaiah in Isaiah 39:5-7, illustrating the direct consequences of his folly.
CHRIST-CENTERED FULFILLMENT
Hezekiah's failure to trust God and his prideful display of earthly treasures in Isaiah 39:2 stands in stark contrast to the perfect humility, divine wisdom, and selfless love embodied by Jesus Christ. While Hezekiah sought to impress with perishable riches, Christ, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Jesus consistently taught against the accumulation of earthly treasures, which "moth and rust destroy, and where thieves break in and steal" (Matthew 6:19), instead urging His followers to lay up "treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal" (Matthew 6:20). Hezekiah's reliance on his own strength and wealth foreshadows the universal human tendency to trust in anything but God, a fundamental brokenness that Christ came to redeem. The ultimate "treasure" is not silver or gold, but the Lamb of God, whose precious blood provides eternal redemption and an inheritance that is imperishable, undefiled, and unfading, kept in heaven for us (1 Peter 1:18-19). In Christ, we find true security, not in what we possess or display, but in His finished work on the cross and His everlasting kingdom, which is "not of this world" (John 18:36), a kingdom where humility and service, not pride and display, reign supreme.