2 Kings 20:16
And Isaiah said to Hezekiah, Hear the word of the LORD.
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2 Kings 20:16. Isaiah said, Hear the word of the Lord — Hear what his judgment is of this, and how wide his thoughts are from thy thoughts! Thou wast transported when the messengers of the king of Babylon arrived; to thy eye it appeared the most favourable conjuncture that could have happened to thee; thou madest a parade of all thy riches, and of thy armoury, to induce them to enter into an alliance with thee against the king of Assyria. Thou thoughtest if thou couldest secure their friendship and alliance, thou wouldest be safe; even safer than in putting thy trust in the Lord God of Israel. But hear the word of the Lord; see the foolishness of thy thoughts: This very nation, in whom thou thinkest to find security, is the nation that shall take away all these treasures, and carry away thy sons into captivity.20:12-21 The king of Babylon was at this time independent of the king of Assyria, though shortly after subdued by him. Hezekiah showed his treasures and armour, and other proofs of his wealth and power. This was the effect of pride and ostentation, and departing from simple reliance on God. He also seems to have missed the opportunity of speaking to the Chaldeans, about Him who had wrought the miracles which excited their attention, and of pointing out to them the absurdity and evil of idolatry. What is more common than to show our friends our houses and possessions? But if we do this in the pride of ours hearts, to gain applause from men, not giving praise to God, it becomes sin in us, as it did in Hezekiah. We may expect vexation from every object with which we are unduly pleased. Isaiah, who had often been Hezekiah's comforter, is now is reprover. The blessed Spirit is both, Joh 16:7,8. Ministers must be both, as there is occasion. Hezekiah allowed the justice of the sentence, and God's goodness in the respite. Yet the prospect respecting his family and nation must have given him many painful feelings. Hezekiah was indeed humbled for the pride of his heart. And blessed are the dead who die in the Lord; for they rest from their labours, and their works do follow them.Hezekiah did not answer Isaiah's first question, "What said these men?" but only his second. Probably he knew that Isaiah would oppose reliance on an "arm of flesh."

Babylon now for the first time became revealed to the Jews as an actual power in the world, which might effect them politically. As yet even the prophets had spoken but little of the great southern city; up to this time she had been little more to them than Tyre, or Tarshish, or any other rich and powerful idolatrous city. Henceforth, all this was wholly changed. The prophetic utterance of Isaiah on this occasion 2 Kings 20:16-18 never was, never could be, forgotten. He followed it up with a burst of prophecy Isaiah 40-66, in which Babylon usurps altogether the place of Assyria as Israel's enemy, and the captivity being assumed as a matter of certainty, the hopes of the people are directed onward beyond it to the Return. Other prophets took up the strain and repeated it Habakkuk 1:6-11; Habakkuk 2:5-8; Micah 4:10. Babylon thus became henceforth, in lieu of Assyria, the great object of the nation's fear and hatred.

13, 14. the silver, and the gold—He paid so much tribute to Sennacherib as exhausted his treasury (compare 2Ki 18:16). But, after the destruction of Sennacherib, presents were brought him from various quarters, out of respect to a king who, by his faith and prayer, saved his country; and besides, it is by no means improbable that from the corpses in the Assyrian camp, all the gold and silver he had paid might be recovered. The vain display, however, was offensive to his divine liege lord, who sent Isaiah to reprove him. The answer he gave the prophet (2Ki 22:14) shows how he was elated by the compliment of their visit; but it was wrong, as presenting a bait for the cupidity of these rapacious foreigners, who, at no distant period, would return and pillage his country, and transfer all the possessions he ostentatiously displayed to Babylon, as well as his posterity to be court attendants in that country—(see on [349]2Ch 32:31). No text from Poole on this verse. At that time Berodachbaladan,.... He is called Merodachbaladan, Isaiah 39:1, so here in the Septuagint, Syriac, and Arabic versions; See Gill on Isaiah 39:1; and by Metasthenes (z) his father is called Merodach, and he Ben Merodach, who reigned twenty one years, and his father fifty two; from hence to the end of 2 Kings 20:12 the same account is given in the same words as in Isaiah 39:1 throughout, except in 2 Kings 20:13, where it is, "hearkened unto them", and there, "glad of them"; heard the letter the ambassadors brought with pleasure; see the notes there. See Gill on Isaiah 39:1 and following.

(z) Ut supra. (De Judicio Temp. fol. 221. 2.)

And Isaiah said unto Hezekiah, Hear the word of the LORD.
Verse 16. - And Isaiah said unto Hezekiah, Hear the word of the Lord. This is a phrase of warning very common in the mouth of the prophets, when they are about to deliver a rebuke or solemn condemnation (comp. 1 Kings 22:19; 2 Chronicles 18:18; Isaiah 1:10; Isaiah 28:14; Jeremiah 7:2; Jeremiah 9:20; Jeremiah 10:1; Jeremiah 19:3, etc.; Ezekiel 15:35; 34:9; Hosea 4:1; Amos 3:1, etc.). הצּל הלך: "the shadow is gone ten degrees, if it should go back ten degrees?" The rendering, visne umbram solarii decem gradibus progredi an ... regredi, which Maurer still gives after the Vulgate, vis an ut ascendat ... an ut revertatur, cannot be grammatically reconciled with the perfect הלך, and is merely a conjecture founded upon the answer of Hezekiah.

(Note: Hitzig and Knobel would therefore read הלך, though without furnishing any proofs that the inf. abs. is used for the future in the first clause of a double question, especially if the ה interrog. is wanting, and there is no special emphasis upon the verbal idea.)

According to this answer, "it is easy for the shadow to decline (i.e., to go farther down) ten degrees; no (sc., that shall not be a sign to me), but if the shadow turn ten degrees backwards," Isaiah seems to have given the king a choice as to the sign, namely, whether the shadow should go ten degrees forward or backward. But this does not necessarily follow from the words quoted. Hezekiah may have understood the prophet's words וגו הצּל הלך hypothetically: "has the shadow gone (advanced) ten degrees, whether it should," etc.; and may have replied, the advance of the shadow would not be a sure sign to him, but only its going back.

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