Notes on the Bible, by Albert Barnes, [1834], at sacred-texts.com
4 Kings (2 Kings) Chapter 20
In those days - Hezekiah seems to have died 697 B.C.; and his illness must belong to 713 or 714 B.C. (compare Kg2 20:6), a date which falls early in the reign of Sargon. The true chronological place of this narrative is therefore prior to all the other facts related of Hezekiah except his religious reforms.
The prophet Isaiah the son of Amoz - This full description of Isaiah (compare Kg2 19:2), by the addition of his father's name and of his office, marks the original independence of this narrative. The writer of Kings may have found it altogether separate from the other records of Hezekiah, and added it in the state in which he found it.
This history (compare Jon 3:4-10) shows that the prophetic denunciations were often not absolute predictions of what was certainly about to happen, but designed primarily to prove, or to lead to repentance, those against whom they were uttered, and only obtaining accomplishment if this primary design failed.
He turned his face to the wall - Contrast Kg1 21:4. Ahab turned in sullenness, because he was too angry to converse; Hezekiah in devotion, because he wished to pray undisturbed.
Remember now - The old covenant promised temporal prosperity, including length of days, to the righteous. Hezekiah, conscious of his faithfulness and integrity Kg2 18:3-6, ventures to expostulate (compare also Kg2 21:1 note). According to the highest standard of morality revealed up to this time, there was nothing unseemly in the self vindication of the monarch, which has many parallels in the Psalms of David (Psa 7:3-10; Psa 18:19-26; Psa 26:1-8, etc.).
The middle court - i. e., of the royal palace. This is preferable to the marginal reading.
The captain of my people - This phrase (which does not occur elsewhere in Kings) is remarkable, and speaks for the authenticity of this full report of the actual words of the prophet's message (abbreviated in Isa 38:1, etc.). The title, "Captain נגיד nāgı̂yd of God's people," commonly used of David, is applied to Hezekiah, as David's true follower Kg2 18:3.
The king of Assyria in 714 and 713 B.C. was Sargon (B.C. 721-705). If then the Biblical and Assyrian chronologies which agree exactly in the year of the taking of Samaria (721 B.C.), are to be depended on, the king of Assyria here must have been Sargon. It may be conjectured that he had taken offence at something in the conduct of Hezekiah, and have threatened Jerusalem about this time (compare Isa 20:6). There is, however, no evidence of actual hostilities between Judaea and Assyria in Sargon's reign.
A lump of figs - The usual remedy in the East, even at the present day, for ordinary boils. But such a remedy would not naturally cure the dangerous tumor or carbuncle from which Hezekiah suffered. Thus the means used in this miracle were means having a tendency toward the result performed by them, but insufficient of themselves to produce that result (compare Kg2 4:34 note).
And Hezekiah said - Previous to the actual recovery, Hezekiah, who at first may have felt himself no better, asked for a "sign" that he would indeed be restored to health.
Asking for a sign is a pious or a wicked act according to the spirit in which it is done. No blame is attached to the requests of Gideon Jdg 6:17, Jdg 6:37, Jdg 6:39, or to this of Hezekiah, because they were real wishes of the heart expressed humbly. The "evil generation" that "sought for a sign" in our Lord's days did not really want one, but made the demand captiously, neither expecting nor wishing that it should be granted.
Ten degrees - literally, "ten steps." It is not, perhaps, altogether certain whether the "dial of Ahaz" Kg2 20:11 was really a dial with a gnomon in the center, and "degrees" marked round it, or a construction fur marking time by means of "steps." Sundials proper had been invented by the Babylonians before the time of Herodotus; but the instrument here was probably an instrument consisting of a set of steps, or stairs, with an obelisk at the top, the shadow of which descended or ascended the steps according as the sun rose higher in the heavens or declined.
The question as to the mode whereby the return of the shadow was produced is one on which many opinions have been held. Recently, it has been urged that the true cause of the phenomenon was a solar eclipse, in which the moon obscured the entire upper limb of the sun; and it has been clearly shown that if such an occurrence took place a little before mid-day, it would have had the effect described as having taken place - i. e., during the obscuration of the sun's upper limb shadows would be sensibly lengthened, and that of the obelisk would descend the stairs; as the obscuration passed off the reverse would take place, shadows would shorten, and that of the obelisk would once more retire up the steps. If this be the true account, the miracle would consist in Isaiah's supernatural foreknowledge of an event which the astronomy of the age was quite incapable of predicting, and in the providential guidance of Hezekiah's will, so that he chose the "sign" which in the natural course of things was about to be manifested.
It is a light thing - It seemed to Hezekiah comparatively easy that the shadow, which had already begun to lengthen, should merely make a sudden jump in the same direction; but, wholly contrary to all experience that it should change its direction, advancing up the steps again when it had once begun to descend them.
Berodach-baladan - The correct form of this name, Merodach-baladan, is given in Isaiah Isa 39:1. It is a name composed of three elements, Merodach, the well-known Babylonian god Jer 50:2, but (pal) "a son;" and iddin, or iddina, "has given;" or Baladan may be a form of Beliddin. This king of Babylon is mentioned frequently in the Assyrian inscriptions, and he was not unknown to the Greeks. He had two reigns in Babylon. First of all, he seized the throne in the same year in which Sargon became king of Assyria, 721 B.C., and held it for 12 years, from 721 B.C. to 709 B.C., when Sargon defeated him, and took him prisoner. Secondly, on the death of Sargon and the accession of Sennacherib, when troubles once more arose in Babylonia, be returned there, and had another reign, which lasted six months, during a part of the year 703 B.C. As the embassy of Merodach-Baladan followed closely on the illness of Hezekiah, it would probably be in 713 B.C.
The son of Baladan - In the inscriptions Merodach-Baladan is repeatedly called the son of Yakin or Yagin. This, however, is a discrepancy which admits of easy explanation. The Assyrians are not accurate in their accounts of the parentage of foreign kings. With them Jehu is "the son of Omri." Yakin was a prince of some repute, to whose dominions Merodach-baladan had succeeded. The Assyrians would call him Yakin's son, though he might have been his son-in-law, or his grandson.
The embassy was not merely one of congratulation. Its chief object was to inquire with respect to the going back of the shadow, an astronomical marvel in which the Chaldaeans of Babylon would feel a keen interest Ch2 32:31. A political purpose is moreover implied in the next verse. Merodach-baladan was probably desirous of strengthening himself against Assyria by an alliance with Judaea and with Egypt.
Hezekiah hearkened unto them, and shewed them - The Jewish king lent a favorable ear to the proposals of the ambassadors, and exhibited to them the resources which he possessed, in order to induce them to report well of him to their master.
All the house of his precious things - literally, the "spice-house;" the phrase had acquired the more generic sense of "treasure-house" from the fact that the gold, the silver, and the spices were all stored together.
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 Kg2 20:16-18 never was, never could be, forgotten. He followed it up with a burst of prophecy Isa. 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 Hab 1:6-11; Hab 2:5-8; Mic 4:10. Babylon thus became henceforth, in lieu of Assyria, the great object of the nation's fear and hatred.
This prophecy had two fulfillments, each complementary to the other. Manasseh, Hezekiah's actual son, was "carried to Babylon" Ch2 33:11, but did not become a eunuch in the palace. Daniel and others, not his actual sons, but of the royal seed Dan 1:3, and therefore Hezekiah's descendants, are thought by some to have literally fulfilled the latter part of the prophecy, being eunuchs in the palace of Nebuchadnezzar.
Good is the word ... - The language is, according to some, that of a true spirit of resignation and humility; according to others, that of a feeling of relief and satisfaction that the evil was not to come in his day. Such a feeling would be but natural, and though not according to the standard of Christian perfectness, would imply no very great defect of character in one who lived under the old Dispensation.
Peace and truth - Rather, "peace and continuance." The evils threatened were war and the dissolution of the kingdom.
Consult the marginal references.