Chapter 20

1 Hezekiah, having received a message of death, by prayer hath his life lengthened. 8 The sun goeth ten degrees backward for a sign of that promise. 12 Berodach-baladan sending to visit Hezekiah, because of the wonder, hath notice of his treasures. 14 Isaiah understanding thereof foretelleth the Babylonian captivity. 20Manasseh succeedeth Hezekiah.

1. In those days. This was about the time of Sennacherib’s first invasion in Hezekiah’s 14th year. In connection with the promise of Hezekiah’s healing, the Lord said that He would deliver Jerusalem out of the hand of the king of Assyria and that He would add 15 years to Hezekiah’s reign (ch. 20:6). This fits in with the details of Sennacherib’s first campaign against Judah in Hezekiah’s 14th year (see on ch. 18:13), and the fact that Hezekiah reigned 29 years (ch. 18:2). Parallel accounts of Hezekiah’s illness and recovery are found in Isa. 38, 39 and in 2 Chron. 32:24–31.

Set thine house in order. This injunction reveals the reason why the message was given to Hezekiah. There were certain things to be set in order by way of turning over the rulership of the realm, perhaps certain preparations of soul to be made.

For thou shalt die. The normal course of the disease would bring certain death. The prophecy was a forecast of the results that would follow the circumstances as they existed at that time. With an alteration in circumstances the prediction was changed (see v. 5). Some prophetic predictions are not necessarily absolute but may be conditional, as was the case with Jonah’s message to Nineveh (Jonah 3:4–10).

2. Prayed. Hezekiah did not conclude that it was useless to pray, as though the prophetic message had made death inevitable. If we pray, God may be able to do for us that which He could not do if we did not pray. Requests for healing, however, must be made in the spirit of submission. God alone knows whether the answering of a petition will work for the good of those concerned and redound to His glory. In praying for the sick some have made the mistake of almost demanding that the life of the sufferer be given to them. In many instances the lives of those who were thus spared did not bring glory to God. It would have been better for these souls to have passed to their rest while the hope of salvation was theirs (see 2T 148, 149). The extension of Hezekiah’s life led to the one great mistake in the king’s life (vs. 12–19). If he had added to his prayer “nevertheless not as I will, but as thou wilt” (Matt. 26:39), he might have died with his life’s record unblemished.

3. With a perfect heart. Hezekiah’s statement must be judged in the light of the times. In our present age of spiritual enlightenment it is generally not thought proper for man to present his own goodness as the basis of God’s favor. Man’s endeavors come so woefully short of meeting the divine standard that the suppliant is urged to place his trust in merits wholly outside himself. Nevertheless it is proper, having done all in our power to comply with the conditions, to present the promises of God as the basis of our confidence.

4. Into the middle court. Hezekiah’s answer came speedily. Before Isaiah had left the precincts of the palace he was bidden to return. God always hears the man who pours out his soul in earnest prayer. The answer may not be as expected, or as immediate or direct as was the case with Hezekiah, but the Lord hears nevertheless, and works all things for good for those who love Him (Rom. 8:28).

5. Captain. Literally, “leader,” “prince,” a designation of honor for one set apart to rule over God’s people (see 1 Sam. 9:16; 10:1; 13:14; 2 Sam. 5:2; 1 Kings 1:35).

I will heal thee. God could have healed Hezekiah instantaneously, but He did not choose to do so.

The third day. That is, on the day after the morrow Hezekiah would be well enough to make his way to the Temple to give praise to God. It is implied that Hezekiah’s first act upon recovering would be to return thanks to God in His Temple.

6. Fifteen years. See on v. 1.

7. Take a lump of figs. The king might have remonstrated at directions so simple as these. He was suffering from a fatal illness. Probably the infection from his “boil” had spread and was threatening shortly to take his life. In Hezekiah’s case the illness had reached a state, however, where no ordinary remedy would avail. The king might have felt that the Lord should do something extraordinary to save his life. But when the directions were given for the employment of a simple remedial agency, they were followed, and the king was healed. Man may not understand the reasons for the ways of the Lord, but it is always the part of wisdom to give ear to His commands.

There is a further lesson here. The presentation of a case for divine healing does not exclude the use of natural remedies. The employment of such means does not reveal a lack of faith. It is our duty, after a petition for healing has been presented, to do all in our power to bring about relief from suffering and the arrest of the disease (see CH 381, 382) through natural means.

8. The sign. See on ch. 19:29. Hezekiah desired an immediate token that the Lord would do what He had said He would (see on Joshua 7:14; Judges 6:36).

10. Return backward. In the ordinary course of events the shadow on a sundial would gradually advance with the forward motion of the sun, but for it suddenly to retrogress would be a most remarkable occurrence, and for this reason Hezekiah chose this sign.

11. Ten degrees backward. There is no benefit to be derived from speculating as to how God performs His miracles. The sign came as a direct interposition by God.

The dial of Ahaz. Sundials of various types were employed in ancient Babylonia, Assyria, Egypt, and Rome. Ahaz may have secured one from Assyria through his contacts with Tiglath-pileser.

In Isaiah’s parallel record there follows Hezekiah’s prayer and thanksgiving song for his recovery (see Isa. 38:9–20).

12. Berodach-baladan. This should be written Merodach-baladan as in Isa. 39:1. This king has been identified with the pugnacious Marduk-apal-iddina, who was king of Babylon from 721 to 709, according to Ptolemy’s Canon. He held Babylon again for a short period in 703. He was a sore thorn in the flesh of the Assyrians, presenting a constant challenge to their control of Babylonia. At the time of Senacherib’s campaign in Hezekiah’s 14th year and the latter’s illness, Merodach-baladan was, according to the chronology of the kings employed in this commentary, a king in exile, seeking for allies who were also opposed to Assyria and who might be of assistance to him against Assyria. Even though deposed, he could properly be called “king of Babylon” by those who still regarded him as the rightful but dispossessed ruler. Hezekiah evidently so recognized him.

Son of Baladan. Assyrian inscriptions call him the son of Yakin, a king of the 9th century, each of whose descendants referred to himself as “son of Yakin.” Son probably stands for descendant as in the Assyrian inscriptions, which call Jehu the “son of Omri.” In Merodach-baladan’s ancestry there was probably a Baladan as well as a Yakin.

Sent letters. Babylonian astronomers noticed that this wonderful sundial miracle had occurred (see 2 Chron. 32:31). When Merodach-baladan heard why it had happened, he sent envoys to Jerusalem to congratulate Hezekiah and to learn more about the God who could perform such miracles (see PK 344). These ambassadors also may have taken the occasion to congratulate Hezekiah on his courageous resistance against Assyria. Merodach-baladan may have been seeking, at the same time, a formal alliance with Hezekiah against the common enemy.

13. All the house. Hezekiah undoubtedly felt flattered at this attention given to him by the “king of Babylon.” In showing his treasures to the envoys from Babylonia and revealing his resources he was simply offering a bait to the cupidity of these rapacious foreigners, who would return to seize these treasures and take them to Babylon less than a century later.

14. Then came Isaiah. Hezekiah had made a serious mistake that endangered the safety of his nation, and the prophet was sent to call this to his attention.

From a far country. If Hezekiah had entered into any formal agreement with Merodach-baladan, he was probably, by this statement, endeavoring to belittle the effects of such a pact. Joshua considered it proper to enter into a league with the Gibeonites on the consideration that they were from a “very far country” (Joshua 9:9–15). Hezekiah may also have felt that the distance of Babylonia from Judah would excuse his entering into friendly relations with Merodach-baladan. Through Isaiah the Lord had urged His people not to associate themselves with foreign powers but put their trust in God (Isa. 8:9–13; 30:1–7; 31:1–5).

Babylon. That is, the country of Babylonia. The Bible uses the same term for the country as for the capital city. Merodach-baladan, a Chaldean from the south of Babylonia, did not at this time hold the city of Babylon, for the Assyrians had placed another vassal king there; he was in exile, possibly in Elam, though he probably still had many supporters in Babylonia. At this time Babylon, subject to Assyria, was regarded as a weak, insignificant nation, so far distant that it would never be a threat. But already it was becoming a subject of prophetic attention (Isa. 13; 14:1–23; 43:14; 46:1, 2; 47:1–15; Micah 4:10). Soon Babylon and not Assyria would be the great enemy, and the power that would ultimately effect Judah’s downfall.

15. What have they seen? They saw what Hezekiah chose to show them. How great was his opportunity to witness for God! God had healed him from a deadly disease. The striking miracle of the shadow on the sundial had awakened widespread interest. Hezekiah might have borne witness to the wonderful mercy and power of God, and have sent Merodach-baladan’s envoys back to their homeland with a knowledge of what God could and does do for His children on earth. But he utterly failed. The same question that came to Hezekiah comes to us today. The Lord asks us what it is that people see in our homes and our lives.

Among my treasures. Hezekiah was too much concerned with his earthly treasures. Far better it would have been if he had valued aright the heavenly Treasure, and had given these Babylonian envoys a glimpse of the Pearl of great price.

17. Carried into Babylon. In about a century this prediction was fulfilled. The armies of Nebuchadnezzar carried off Judah’s treasures to Babylon (chs. 24, 25).

18. Thy sons. “Sons,” in Hebrew, often stands simply for posterity. Manasseh, Hezekiah’s son, was taken to Babylon by the Assyrians (2 Chron. 33:11). In Nebuchadnezzar’s time many of the royal family were carried away into Babylonian captivity (2 Kings 24:12; 25:6, 7). This was fulfilled in the case of Daniel and his three friends (see Dan. 1:3–7).

19. Good is the word. Hezekiah acknowledged that the words of Isaiah were the words of the Lord and he could not but acknowledge that these words were good. He knew that he deserved this rebuke.

Peace and truth. Rather, “peace and stability.” The Hebrew word here translated “truth” comes from the root Хaman (adopted into English as “amen”), which means “to confirm,” “to support.” Hezekiah was particularly pleased over the fact that the threatened judgment was not to fall in his day, but that there would be a continuance of prosperity and peace during his reign. It was a natural but a selfish reaction. Hezekiah should have been concerned over the troubles that his rash action would bring upon his posterity.

20. A pool. The pool is believed to be the inner pool of Siloam to the southwest of the ancient City of David, and the conduit, the famous Siloam tunnel. Water was brought from the Gihon in the Kidron Valley. The tunnel was termed Shiloah or Siloam, meaning “sent,” or “conducted,” and the reservoir was the pool of Siloam (John 9:7). The tunnel was 1,749 ft. (533 m.) in length.

In 1880 an interesting inscription was discovered on the walls of this tunnel, written in Hebrew, and thought to belong to the time of Hezekiah. It tells how the workmen beginning at both ends and excavating toward each other, finally met in the center. The achievement of Hezekiah’s engineers was an amazing device whereby a supply of water was insured to the residents of the city in time of siege. Comparable tunnels are found at Gezer and Megiddo. For a translation of the Siloam inscription see p. 87.

21. Hezekiah slept. Hezekiah’s funeral was marked by unusual honors, his burial being in “the chiefest of the sepulchres of the sons of David,” with “all Judah and the inhabitants of Jerusalem” giving him honor (2 Chron. 32:33).

Ellen G. White comments

1–19PK 340–348

1–3PK 340

1–7CH 381

4–6PK 341

7–11PK 340–342

12–19PK 344–347