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Deeper Commentary

2Ki 20:1 In those days was Hezekiah sick to death-
Hezekiah reigned 29 years (2 Kings 18:2), and the sickness after which he was given 15 years therefore happened in the 14th year or his reign- the very same time that Assyria invaded (Is. 36:1). Trials so often come together, in such an intense and extreme way that the situation can only be of God rather than mere bad luck or coincidence. The full title of Isaiah is given perhaps because the theme is that Hezekiah was to live because of the prophetic word.

It could be that Hezekiah shared the smiting of the Assyrians, so that his suffering [the basis of Isaiah 53] was on account of suffering the judgment upon Israel's enemies- all so looking forward to the Lord's death. And his recovery from certain death at this time was intended to encourage the people to have faith that they too could be saved from certain destruction by the Assyrians, against all odds. We likewise are often given encounters with others whose experiences are to encourage us as we pass through the same, in essence.

Isaiah the prophet the son of Amoz came to him and said to him, Thus says Yahweh, ‘Set your house in order; for you shall die, and not live’-
We should not assume too quickly that Hezekiah had no family at this stage; for he is commanded here to put in order his household ("house" is so often 'family' rather than the bricks of a house). Indeed the very same phrase is used of how Abraham would "command his household" to keep God's laws (Gen. 18:19). Perhaps that was the idea. He was to urgently teach his household more of God's ways as he was to soon die.

2Ki 20:2 Then he turned his face to the wall, and prayed to Yahweh saying-
The divans, which were also beds, were arranged next to the walls. We are left with the impression of a man utterly alone with God, turning his face away from Isaiah when he had delivered the message, facing the wall- and praying to Yahweh.

Hezekiah doesn't specifically request healing. But this is how his prayer was interpreted by God, and that was the answer given. We have here another example of how God understands the essence of our thinking and treats that as prayer. Romans 8 is clear that we know not how to pray for as we ought, but the Lord Jesus as "the Lord the Spirit" intercedes according to our spirit. Those who can't verbalize are not therefore any weaker in prayer than those to whom verbalization comes much easier.

We note that earlier, Hezekiah had prayed for those who kept the Passover whilst unclean, and they had been "healed" according to his prayer (2 Chron. 30:20 "Yahweh listened to Hezekiah, and healed the people"). Hezekiah is here "healed" (s.w. 2 Kings 20:5,8). We wonder why he doesn't specifically request his own healing? Perhaps he was too depressed. Or just willing to accept God's will. Or perhaps it was that the peoples' plague was due to infringement of Divine law, whereas he wrongly felt he had not sinned. He therefore felt he didn't deserve his death, and pleads with God to remember his spotless life. Something is clearly wrong here in his thinking, as it is in the thinking of all who consider death to be somehow unfair. 

2Ki 20:3 Remember now, Yahweh, I beg You, how I have walked before You in truth and with a perfect heart, and have done that which is good in Your sight-
This is another allusion to Solomon's prayer. Solomon's idea was that if Israel walked before God with a perfect heart, then their prayers would be heard because of the physical temple; for Yahweh "keeps covenant and grace with Your servants who walk before You with all their heart" (1 Kings 8:23). But Hezekiah was to be shown that this was far too simplistic. God hears prayer by grace and not because of the existence of any temple. And so Hezekiah prays this prayer not in the temple; for the answer he gets assures him that in three days he will be able to enter the temple.  


Hezekiah claimed to have lived with a good conscience but was at the same time aware of his sins (Is. 38:3 cp. 17); and his cutting off the gold of the temple to try to buy peace was surely a failure. Yet the conscience can be cleansed of sin, through the depth of the power of God's forgiveness. This is not the same as forgetfulness, self-righteousness or minimization of personal failings. Paul must surely have had twinges of guilt over his behaviour at times (not least over the bust up with brethren Barnabas and Mark, Acts 15:39 cp. 2 Tim. 4:11); and yet he insists that he always had a good conscience. Paul likewise claims that the Jewish forefathers served God with a pure conscience (2 Tim. 1:3 NIV). Yet the Jewish fathers, dear Jacob particularly, must have had plenty of twinges of guilt over their years.

Walking in truth is the term used to characterize the seed of David (1 Kings 2:4; 3:6), as David personally walked in truth (Ps. 26:3; 86:11), and may not of itself mean that Hezekiah is saying he has not sinned; it's as if Hezekiah assumed that because he was the seed of David, he therefore ought not to die. As will be explained later, the adding of days to his life was a way of saying that he was being accepted as the seed of David; and yet he failed to use those years to save his people. It could be argued that by refusing to die when asked to, Hezekiah was disallowing his being the fulfilment of the Messianic suffering servant who was to die for his people.


Hezekiah wept bitterly-
Perhaps in prayer, asking God to change the outcome. For as with Nineveh, in the gap between Divine statement and its fulfilment, we can repent and change the word which otherwise would have come true (Jer. 18:8-10). See on 2 Kings 19:35. In 2 Chron. 30 we read of Hezekiah having to make decisions at the great Passover which he organized. Some ate it on  the second month, and others ate it unclean or with priests unclean. Numbers 9 allowed for those who were distant or travelling to keep the Passover a month later. But that legislation doesn't cover the eventuality here- that the priests were unclean. Likewise in 2 Chron. 30:18, "yet they ate the Passover otherwise than it is written". So we see how God's laws were not seen as a leash, as a letter that had to be literalistically obeyed. By contrast, contemporary Hittite laws condemned any failure to keep a festival on its specified day. The law of Moses is hereby shown to be open to interpretation and obedience according to spirit and not letter. Perhaps it was this perception of Divine flexibility that led Hezekiah to reason with God to change His plan that Hezekiah should die.

 The bitterness may have been because he perceived, as most then did, that premature death was a judgment from God because of sin. The Psalms ask for wicked men to be cut off in their prime (Ps. 54:23; 89:45); and long life was a blessing of keeping the covenant (Dt. 6:2; 32:47). Perhaps indeed Hezekiah had sinned. And had to repent of his pride. He considered himself righteous- when measured against men. But his later psalm of gratitude, recorded in Is. 38, shows him appreciating that his sins had been cast behind God's back in forgiveness. We too experience things which help us to perceive our sinfulness, and to stop justifying ourselves by our relative righteousness when compared to men. We also could note that Hezekiah seems to have little conception of a future resurrection. He wants to be healed so he can return to the temple and do his music...

2Ki 20:4 It happened, before Isaiah had gone out into the middle part of the city, that the word of Yahweh came to him saying-
Once he reached the middle court of the palace, he was told by God to "turn again" and give Hezekiah assurance of healing. The whole incident shows the speed with which God responds to prayers, and His sensitivity to human prayer and repentance.

2Ki 20:5 Turn back and tell Hezekiah the prince of My people, ‘Thus says Yahweh 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 house of Yahweh-
The defence of Zion at this time was predicated upon God's grace; judgment was intended to come unless they repented, and most of them hadn't. And so God stresses He will save Zion by grace, for His own sake and not that of His peoples' prayer or repentance. The cure was not instant, it took three days; for the same reason as there will be the process of judgment between our resurrection and entrance to the Kingdom. The period between God's pronouncement of blessing and the realization of it is for our benefit, that we might grow in appreciation. The healing enabled Hezekiah to enter the temple; from God's perspective, the most significant aspect of his illness was that its uncleanness precluded him from entering the temple. We notice the parallel between Hezekiah's prayer and his tears;  God reads situations as prayers. Prayer is understood by Him far wider than simply words as lexical items. Otherwise those more able to verbalize would pray 'better'; and acceptable prayer is not related to our ability to verbalize.

See on 2 Kings 19:15. I suggest there that in his prayer for national deliverance, Hezekiah had prayed in the temple, thinking that God "saw" things uttered there. But he is being taught that God 'sees' sincere prayer regardless of the temple building. And after three days, Hezekiah was to go to the temple just to praise God for His grace.

2Ki 20:6 I will add to your days fifteen years-
The years 'added' to the king's life are expressed in the words of Ps. 61:6, where David felt that God would "prolong [s.w. "add to"] the king's life [s. w. "days"]. The clear allusion to David's words was perhaps to show that God considered Hezekiah to be the Davidic king who could have been the Messianic Son of David. But Hezekiah despised that and wasted those years in self-satisfaction. There is also a theme in Solomon's teaching that his son would have 'days added' (the same Hebrew phrase) to his life, because of his obedience to wisdom (Prov. 3:2; 9:11; 10:27). Again, the idea is that the adding of days to Hezekiah's life was confirming him as the seed of David.

We frequently read of a man's "days" as if there is a Divinely appointed number of says to each human life. But God can cut short a wicked man, so that he doesn't live out half his days (Ps. 55:23). With Hezekiah, God added to his days. Just as Dt. 27:20 promised that the good king would "prolong his days". Dt. 4:26 warns Israel that if they sinned, they would not prolong their days- as if the idea of prolonging was potentially there for them, but they might miss it. The very idea of years being "added" to Hezekiah suggests that an original plan was amended. So again we see God's openness and sensitivity to human prayer and behaviour, modifying plans accordingly. 

There is a strong sense that God has determined a number of "days" for our mortal life (Ps. 23:6; 2 Sam. 7:12), and David like all of us wished to know how many those days were for him, in order that he might live an appropriately humble life in response to realizing his frailty (Ps. 39:4). But that predetermined number of days can be cut short (Ps. 102:4,23,24) or extended (1 Kings 3:14; Prov. 9:11). Hezekiah would be the parade example of this; his days were cut short (Is. 38:10), and then lengthened in response to prayer (2 Kings 20:6). God is open to dialogue, His timetable in our personal lives is flexible according to our prayers; and He is also responsive to human behaviour. Like Job we should perceive our life as "my days" (he uses this term multiple times), so that we might use each of them for Him.

I will deliver you and this city out of the hand of the king of Assyria. I will defend this city for My own sake, and for My servant David’s sake’-
Yahweh had earlier stated that He would not "deliver" (s.w.) Jerusalem from the Assyrian lion (Is. 5:29). But as in Hosea, God speaks in wrath but then His grace is such that He doesn't carry out what He threatens. He has emotion and speaks and acts in that fire of passion. That was normal in the Middle East; it is the western obsession with nicespeak and measured responses which make outburst behaviour and language appear inappropriate. Micah was contemporary with Isaiah, and he spoke of the 'deliverance'  (s.w.) of the city from the Assyrians as being due to the appearance of a Messianic figure (Mic. 5:6).  Here, the deliverance of Hezekiah personally from inevitable death is tied up with the deliverance of Jerusalem from inevitable judgment. He surely could have been one of the possible fulfillments of the Messianic figure, which makes his failure to rise up to it all the more tragic.

We learn here that although Hezekiah's sickness and the deliverance from the Assyrians happened at about the same, Hezekiah's healing from sickness happened before the deliverance of the "sick man" of Judah from the Assyrians. It was all by grace, and Hezekiah's healing was intended to give inspiration to others to believe that the Assyrian "death" would also be removed. We likewise encounter people whose expriences of God's grace are designed to inspire us in our issues.

2Ki 20:7 Isaiah said, Take a cake of figs. They took and laid it on the boil, and he recovered-
It’s surely significant that Hezekiah is stated to be Judah’s most faithful King, and yet he had a major lack of faith when he cut off the gold of the temple and gave it to the Assyrians; and he asks God to give him a sign that the promised healing was really going to happen. Indeed the whole nature of the dialogue here seems to indicate a man of somewhat faltering faith, needing every encouragement. And so although the healing was completely through God's power, perhaps this human mechanism of the cake of figs was used for Hezekiah's benefit; not because it had any efficacy of itself.

2Ki 20:8 Hezekiah said to Isaiah, What shall be the sign that Yahweh will heal me, and that I shall go up to the house of Yahweh the third day?-
Hezekiah asks for a sign “to prove” that God’s predicted cure of him was going to happen. And when given the option of the shadow of the sun jumping forward by ten degrees, he almost mocks that as too ‘easy’. Yet this is the man with the accolade that no King believed in God like he did. Perhaps he reached his heights of faith through having these low moments. ‘Putting God to the test’ as it seems Hezekiah did is seen in Scripture as not fully believing in Him (Num. 14:20-24; Dt. 6:16; Is. 7:12; Lk. 11:33-36). Maybe God left Hezekiah to test him in the matter of the ambassadors from Babylon as a kind of response- ‘You put me to the test, I’ll put you to the test’ (2 Chron. 32:31).  Let’s remember that in Bible characters like Hezekiah, we are reading only a few cameos of their lives. Most of his life history, his inner thoughts, are unknown to us. But God’s summary statement was that he was the most believing King of Judah. So when we read cameos from his life that reflect a weakened faith, we surely have little option but to conclude that somehow in the Divine economy, low points of faith lead a person to higher and stronger ones. And we can all take a lot of comfort from that conclusion as we survey our own lives.

2Ki 20:9 Isaiah said, This shall be the sign to you from Yahweh, that Yahweh will do the thing that He has spoken: shall the shadow go forward ten steps, or go back ten steps?-
It seems that unlike his father Ahaz, Hezekiah had asked for this sign (:8). It is apparent that the experiences of believers are often suggestive of those of other believers. Insofar as we appreciate this, we will find strength to go the right way. Consider how Hezekiah was intended to see the similarities between himself and the earlier king Ahaz his father, and learn the lessons. They were both threatened by invasion and tempted to turn to human help (Is. 7:2; 37:1); Visited by Isaiah and told to not fear (Is. 7:4-9; 37:6,7). Ahaz was unfaithful by “the conduit of the upper pool on the highway to the fuller’s field” (Is. 7:3); and in just the same place Hezekiah’s faith was tested and he learnt the lessons of Ahaz’ failure (Is. 36:2). Both were given a sign by God and promised deliverance (Is. 7:14; 37:30). Ahaz refused to ask for a sign when offered one (Is. 7:11); whereas Hezekiah learnt, and asked for a sign (Is. 38:7,22). Thus his asking for a sign was not a sign of faithlessness but rather his seeking to not be like Ahaz. “The zeal of the Lord of hosts will perform it” was spoken to both Ahaz (Is. 9:6) and Hezekiah (Is. 37:32).

2Ki 20:10 Hezekiah answered, It is a light thing for the shadow to go forward ten steps. Nay, but let the shadow return backward ten steps-
Hezekiah's attitude in asking  for a sign, and the way he responds to the offer for the shadow to go forward, all hardly indicates firm faith and trust. And yet he had earlier had such faith. The Hebrew word translated "light" can mean two things, and neither of them read very nicely for Hezekiah to say this. It can mean 'easy'; and to say it was easy for the light to go forward, involving the apparent manipulation of the sun and therefore the entire cosmos, was no "light" thing for God to do. The word can by extension mean "despised" or "cursed", and is often translated like that. Hezekiah is saying that for life to be 'fast forwarded', for him to be cut off in the midst of his days by the sun advancing forward, is easy for God. But it would be harder, surely, for God to make the sun as it were go backward, to create time, to reverse the time of his life by giving him more time. And despite that unpleasant, bitter attitude to God, God responds by giving him more life. Hezekiah had faith, but so did Elijah; but faith without hope and love is nothing, as Paul says. And Elijah was removed from his ministry despite having so much faith. The reversal of time spoke only of a delay; Hezekiah's death was not removed, but delayed by 15 years. The time shift would have reminded the perceptive of Joshua's long day, when again time was as it were tampered with- in order to enable a military victory. And a similar victory was given against Assyria at this time.

2Ki 20:11 Isaiah the prophet cried to Yahweh; and He brought the shadow ten steps backward, by which it had gone down-
"Gone down" is the word used by Hezekiah in speaking of how he feels he had "gone down" into the grave (:18). It is as if Hezekiah has died, the sun gone down those degrees, and then resurrected, brought up the same amount. He could have been a Messianic figure in a reestablished kingdom of God in Judah. The "return backward" of the sun is a phrase often used of the return of the exiles from Babylon to be part of that reestablished Kingdom. Hezekiah's revival / resurrection was to be seen as that of his people. How the miracle happened is not the essential question; but it could have been caused by the glory of Yahweh bursting forth so that the shadow was chased back.

Shadows can go back if a light brighter than the sun shines upon the object causing the shadow. This was observed during the meteorite incident in Chelyabinsk, Russia, which was brighter than the sun. It is Isaiah who speaks of God's glory in Zion appearing brighter than the sun (Is. 60:19; 62:21). The intention of this was to be that Gentiles came to this light and brightness (Is. 60:3). The Babylonian ambassadors came to enquire of the sign done in the land. So it seems that the bright light of Yahweh's glory appeared in the land and changed the shadow. This is far preferrable to speculation that the earth, and the entire solar system, reversed its direction of travel. This was a foretaste to Judah, in their dark hour surrounded by their enemies, of what potentially could happen. The Kingdom of God could then have been established in some form. But Hezekiah let the ball drop. Instead of converting the Babylonians, he boasted to them. And brought judgment upon Zion. We reflect that if Hezekiah had asked to bring the shadow forward, then God had another option in view. We see here the interplay between human freewill and Divine openness. 

Is. 30:26 again parallels Hezekiah's sickness with Jerusalem's woeful state [as does Is. 33:24 "the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity"]. The healing was to be associated with a bright light, and that is what made the shadows go back: "Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound".

On the dial of Ahaz-
"The stairway built by King Ahaz", Hezekiah's father, was part of his idolatrous sun worship which Hezekiah ought to have destroyed. It was a kind of small ziggurat. It was the Babylonians who had begun telling the time in this way; there is no mention of "hours" of the day in the Hebrew Bible until the time of Daniel. Here we have another hint at the incomplete spirituality and reformation of Hezekiah. The "songs of degrees" were written or rewritten to apply to this experience of the sun returning ten degrees or steps. There are 15 of them, matching the 15 extra years of life given to Hezekiah. It seems that 10 of the 15 songs of degrees were written by Hezekiah, perhaps connecting with how the shadow returned 10 degrees. We enquire however why the shadow returned ten degrees to symbolize how Hezekiah was being given fifteen years. One possibility is to consider that the Hebrew term for "fifteen" is two distinct words, the words for 'five' and 'ten'. God's openness is such that perhaps He is hinting that He would add five or ten or fifteen years.

It could also be that the sundial of idolatrous Ahaz had probably been brought from Assyria, as such things were common there and had pagan associations. Hezekiah had not destroyed his father's idol- another hint that his devotion to God was far less than ideal.


2Ki 20:12 At that time Berodach Baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah; for he had heard that Hezekiah had been sick-
Gentiles bringing presents to Zion is the language of the reestablished kingdom (Ps. 68:29). It could have come about then, when the surrounding nations brought presents to Hezekiah; but human pride and impenitence precluded it. See on Is. 18:7. And Hezekiah and his descendants adopted the ways of those nations rather than ruling over them and helping them toward Israel's God. 2 Chron. 32:31 describes these people as "the ambassadors of the princes of Babylon", but an unusual word is used there for "ambassadors"; it is the word usually translated "scorner" or "mocker". The idea is clearly that these men had an agenda and were not sincere. And Hezekiah was willfully duped by them, falling for their agenda and being blinded by their gifts, rather than seeking to share the ways of Yahweh with them. Hezekiah ought to have learnt not to trust in them, seeing that trust in the "princes and ambassadors" of Egypt had been proven so false just in recent history (Is. 30:4). God likewise brings situations into our lives whereby situations repeat- to test our faith and understanding.

The "letters" and 'ambassadors' recall the 'letter' from the ambassadors of Assyria in Is. 37:14. He didn't respond spiritually to this 'trial by prosperity'. Hence: "However concerning the ambassadors of the princes of Babylon, who sent to him to inquire of the wonder that was done in the land, God left him, to try him, that He might know all that was in his heart" (2 Chron. 32:31). "The wonder" could refer to the miracle on the sundial, or to the miraculous revival of the land physically in line with Isaiah's prophecies.

2Ki 20:13 Hezekiah listened to them-
Is. 39:2 "Hezekiah was pleased with them". "Pleased" is s.w. "joy", "to rejoice". It is used of how Hezekiah previously had rejoiced in spiritual things (2 Chron. 29:36; 30:25). Now he rejoices in material things, and being respected by Gentiles rather than God. His "joy" or 'pleasure' ought to have been solely in Yahweh's salvation (Is. 25:9 s.w.). Hezekiah rejoiced "with them"; the Hebrew text is emphatic about this joy "with them". But the whole land had been charged not to rejoice at the fall of Assyria because it would revive in another form (s.w. Is. 14:29). Hezekiah is presented as totally ignorant of all this.

And showed them all the house of his precious things, the silver, the gold, the spices, the precious oil, the house of his armour and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah didn’t show them-
LXX "the houses of his treasures". This sounds as if his kingdom had become like that of Egypt and Solomon, where treasure cities were associated with gross materialism and refusal of the things of God's Kingdom. The Babylonians had revolted against Assyria, and they wanted help from Judah to form a political alliance against Assyria. But Hezekiah was taken in by the presents and attention paid to him, responding in pride rather than telling them he had nearly died because of his alliances; he ought to have told Babylon to accept Yahweh as their God, and thus be saved from Assyria as Judah had been. Presumably he agreed to the alliance; hence the judgment given, that his people would go into captivity in Babylon. He had recently been so lacking in gold that he had stripped the temple's gold and given it to the Assyrians (2 Kings 18:16). This sudden abundance of wealth may well have come from nations such as Babylon, who were eager to have Judah onside with them as a now significant and respected ally against Assyria. The wealth of the Gentiles flowed in to the liberated Zion, but only as a very weak foreshadowing of the things of the Kingdom. Human "armour" ought not to have been gloried in; for the entire message of Zion's deliverance was that it was achieved by God's power and grace and not at all by human strength. But the same Hebrew word is used repeatedly of the temple vessels which Hezekiah had earlier sanctified for usage (2 Chron. 29:19,26,27; 30:21). But now he had removed them out of temple service in Yahweh's house into his own house. His focus was upon his kingdom ["dominion"], rather than the things of Yahweh's Kingdom. It was these very vessels which were to be carried to Babylon (s.w. 2 Chron. 36:7).

2Ki 20:14 Then Isaiah the prophet came to king Hezekiah and said to him, What did these men say? From where did they come to you? Hezekiah said, They have come from a far country, even from Babylon-
Surely these were rhetorical questions aimed at rebuking Hezekiah. His reply was made in pride (2 Chron. 32:25, although see note there). The prophetic intention had been that the Gentiles would come from far countries to Israel's God with offerings to Yahweh, but Hezekiah sees it in terms of them coming to him with presents and respect for him. He uses the very phrase of Dt. 28:49, of how a nation "from a far country" was to come and destroy Israel.

2Ki 20:15 He said, What have they seen in your house? Hezekiah answered, They have seen all that is in my house. There is nothing among my treasures that I have not shown them-
As in :14, these are rhetorical questions; and rather like those given to Adam in Eden, they were intended to elicit repentance. LXX "yea, also the possessions in my treasuries". Note the emphasis on "my... my.. I". The focus on his possessions and treasuries suggests the Lord quarried the parable of the rich fool from Hezekiah, who thought he had wealth to enjoy for the remainder of his days; see on :17. "My house... your house" stands in contrast to the temple / house of Yahweh which ought to have been Hezekiah's focus. All that was in his house was to be taken to Babylon (:17). The intention was that the Gentiles "from a far country" (s.w. Is. 5:26) would come to Zion and "see" or "be shown" (s.w.) God's glory (Is. 49:7; 52:15; 60:5; 61:9; 62:2; 66:18 s.w.). But instead Hezekiah showed them his own glory. He precluded the fulfilment of these prophecies in terms of his kingdom being the reestablished kingdom of Yahweh.

2Ki 20:16 Isaiah said to Hezekiah, Hear the word of Yahweh-
"Hear" may be an appeal to repent and stop the prophesied outcome from happening in accordance with Jer. 18:8-10.

2Ki 20:17 ‘Behold, the days come, that all that is in your house, and that which your fathers have laid up in store to this day, shall be carried to Babylon. Nothing shall be left’, says Yahweh-
This would have seemed impossible; for Babylon was one of many apparently irrelevant small powers whom both Sargon and Sennacherib had overrun, destroyed her towns, and enforced direct Assyrian rule. That in 160 years' time Babylon would be the dominant power and would take Judah captive... appeared laughable. But God had just demonstrated that He could destroy the Assyrian army in a moment; and indeed it happened (2 Kings 24:13). 'Storing up' is surely alluded to by the Lord in the parable of the rich fool; he stored up riches only to lose them in a moment of Divine judgment, and was not rich toward God. See on :15.

2Ki 20:18 ‘Of your sons who shall issue from you, whom you shall father, shall they take away; and they shall be eunuchs in the palace of the king of Babylon’-
There is a theme in Isaiah of conceiving, suffering pain in labour- but bringing forth in vain (Is. 26:18; 33:11; 59:4).  And so did Hezekiah, in that he and his children turned away from true faith (Is. 39:7). In Isaiah's immediate context, the application would have been to the sense that the remnant had come to the birth but there was not strength to bring forth (Is. 37:3); apart from a few individuals, there was no bringing forth of a significant repentant remnant who would be the basis for the restored Kingdom. It felt like they were still under the curse of bringing forth in pain but in vain. The pain in vain at the time of the Assyrian invasion led to Micah offering a reworked version of all this; they were to be in pain at the hands of the Babylonians, but would bring forth in Babylon in that they would there repent, and the spiritually reborn remnant would emerge and their captors therefore judged (Mic. 4:10). But that possibility also didn't work out.  And so this idea of bringing forth but not in vain, but rather finding meaning in the resurrection of Messiah and all in Him, came to be reapplied to the birth of the Lord Jesus from the grave in resurrection; and it would characterize the establishment of the Kingdom age in Zion (Is. 65:24). Hezekiah's immediate sons "who will issue from you, whom you shall father" weren't permanently taken to Babylon. Manasseh was taken there but repented and returned to Judah (2 Chron. 33:11-13); but it was in Dan. 1:3 that "the king's seed" were all deported there permanently. Again we have an example of a prophecy being delayed and suspended in fulfilment. This could have been because of the prayer and repentance of a minority, not least Manasseh; the spirituality of Josiah; or God's constant pity towards His people.

2Ki 20:19 Then Hezekiah said to Isaiah, The word of Yahweh which you have spoken is good. He said moreover, Isn’t it so, if peace and truth shall be in my days?-
Sadly despite the warning from the example of Shebna (see on Is. 22:15) and the specific command not to just live for today and resign ourselves to an eternal death (Is. 22:13), Hezekiah at the end of his life gave in to just this same mentality. The sense is as GNB "King Hezekiah understood this to mean that there would be peace and security during his lifetime, so he replied, "The message you have given me from the LORD is good". "Peace and truth" is the language of the restored kingdom of God (Jer. 33:6); and it is the same term used by Hezekiah when he failed to grasp the potential of the Kingdom being reestablished in his times; he was content with peace and truth in his times alone (see on Is. 38:18,20). Likewise the Jews of Esther's time were content with "peace and truth" in their times, rather than seeing that what had happened was to lead them towards the eternal peace and truth with God of His Kingdom and not their own (see on Esther 8:13-16; 9:30). And this is the abiding temptation for all believers; to be satisfied with some degree of "peace and truth" emotionally and intellectually in their lives now, but resign the far greater realities of the Kingdom to come when "peace and truth" shall be in eternal reality.


2Ki 20:20 Now the rest of the acts of Hezekiah and all his might-
This is the common rubric found in the histories of the kings (1 Kings 15:23; 16:5,27; 22:45; 2 Kings 10:34; 13:8,12; 14:15,28; 20:20). "His might that he showed" uses a word for "might" which has the sense of victory / achievement. But the contrast is marked with the way that David so often uses this word for "might / victory / achievement" in the context of God's "might"; notably in 1 Chron. 29:11, which the Lord Jesus places in our mouths as part of His model prayer: "Yours is the power [s.w. "might"], and the glory and the majesty". The kings about whom the phrase is used were those who trusted in their own works. It therefore reads as a rather pathetic memorial; that this man's might / achievement was noted down. But the unspoken further comment is elicited in our own minds, if we are in tune with the spirit of David: "But the only real achievement is the Lord's and not man's". All human victory and achievement must be seen in this context. The same word is used in Jer. 9:23,24: "Don’t let the wise man glory in his wisdom, neither let the mighty man glory in his might [s.w.]... but let him who glories glory in this, that he has understanding, and knows Me, that I am Yahweh who exercises loving kindness, justice, and righteousness, in the earth". The glorification of human "might" is often condemned. "Their might [s.w.] is not right" (Jer. 23:10; also s.w. Jer. 51:30; Ez. 32:29; Mic. 7:16 and often).  

And how he made the pool and the conduit and brought water into the city, aren’t they written in the book of the chronicles of the kings of Judah?-
Hezekiah's doing this is cited in Is. 22:9 in a negative light, as if done without faith and in seeking to defend Jerusalem in his own strength rather than God's. It was done in his might- not Yahweh's.

2Ki 20:21 Hezekiah slept with his fathers; and Manasseh his son reigned in his place
Typically there is some Divine commentary upon a king when he dies. When Hezekiah began reigning, he receives a very positive accolade from God. But the silence at the end is perhaps because he messed up and failed to realize the great potential there was for him. I suggested earlier that the comment that he was faithful with God may be ultimately true, although he undoubtedly ended his life on a spiritual low. And he raised one of Judah's most wicked kings during his last 15 years. His complaint that he was dying without an heir is therefore to be contrasted with how things actually worked out.