서론
제목 없음
简体中文
영문 원문
In this chapter we have a further repetition of the story which we had before in the book of Kings concerning Sennacherib. In the foregoing chapter we had him conquering and threatening to conquer. In this chapter we have him falling, and at last fallen, in answer to prayer, and in fulfillment of many of the prophecies which we have met with in the foregoing chapters. Here we have, I. Hezekiah's pious reception of Rabshakeh's impious discourse, Isa 37:1. II. The gracious message he sent to Isaiah to desire his prayers, Isa 37:2-5. III. The encouraging answer which Isaiah sent to him from God, assuring him that God would plead his cause against the king of Assyria, Isa 37:6,7. IV. An abusive letter which the king of Assyria sent to Hezekiah, to the same purport with Rabshakeh's speech, Isa 37:8-13. V. Hezekiah's humble prayer to God upon the receipt of this letter, Isa 37:14-20. VI. The further full answer which God sent him by Isaiah, promising him that his affairs should shortly take a happy turn, that the storm should blow over and every thing should appear bright and serene, Isa 37:21-35. VII. The immediate accomplishment of this prophecy in the ruin of his army (Isa 37:36) and the murder of himself, Isa 37:37,38. All this was largely opened, 2Ki 19:1-37
1-7
Hezekiah's Message to Isaiah (710 BC)
简体中文
希西家差人见以赛亚（主前710年）
¹ 希西家王听见，就撕裂衣服，披上麻布，进了耶和华的殿。 ² 使家宰以利亚敬和书记舍伯那，并祭司中的长老，都披上麻布，去见亚摩斯的儿子先知以赛亚。 ³ 对他说：希西家如此说：今日是急难、责罚、凌辱的日子，就如孩子将要生产，却没有力量生产。 ⁴ 或者耶和华—你的神听见拉伯沙基的话，就是他主人亚述王打发他来辱骂永生神的话；耶和华—你的神听见这话，就因此斥责他。故此，求你为余剩的民扬声祷告。 ⁵ 希西家王的臣仆就去见以赛亚。 ⁶ 以赛亚对他们说：要这样对你们的主人说，耶和华如此说：你听见亚述王的仆人亵渎我的话，不要惧怕。 ⁷ 我必使他惊动，他要听见风声，就归回本地；我必使他在那里倒在刀下。
我们在此可以看见：1. 挫败仇敌针对我们的恶谋，最好的办法就是被他们驱使到神和我们的本分那里去，从吃人的狮子口中取出肉来。拉伯沙基本想吓唬希西家，使他离开耶和华，结果反而是把他驱使到耶和华那里。狂风本想从旅人身上扯去外衣，结果却使他更紧地裹住外衣。拉伯沙基越是亵渎神，希西家越发尽心要尊崇他——因神受了羞辱而撕裂衣服，并在圣殿中等候，要明白他的心意。2. 伟大之人渴慕善人、良牧的代祷，这是合宜的。希西家差遣使者去见以赛亚——而且所差的是尊荣的人，是头一等的人——求他代祷，因为他记念以赛亚近日的预言明显指向今日的事件；他既倚靠这些预言，大概并不怀疑结局将令人得安慰，但他愿这结局是因祷告得蒙应允的：「这是急难的日子」，所以也当是祷告的日子。3. 我们在最窘迫时，最当恳切祷告：如今「孩子将要生产，却没有力量生产」，如今正是祷告上来、在死力之中施援的时候。剧痛最强之时，祷告也当最热切；当我们遭遇最大的困难，那时就是当激发自己、也激发别人抓住神的时候。祷告是怜悯的助产士，能帮助怜悯生出来。4. 我们对怜悯虽只有几分盼望，也当勉励自己祷告（赛 37:4）：「或者耶和华—你的神听见；谁知道他转意后悔呢？」祝福之港的「或者」这指望，当使我们加倍勤奋地划祷告的桨。5. 当有余剩之民，且只是余剩之民时，我们就当为这余数扬声祷告（赛 37:4）。能达于天上的祷告，必须由坚固的信心、恳切的愿望，并以神的荣耀为直接目的而举起；这一切在我们到了最后一刻时都当更加奋发。6. 凡以神为仇的，我们没有理由惧怕他们，因为他们已被注定灭亡；他们虽能恐吓，却不能伤害。拉伯沙基既亵渎了神，所以希西家不要怕他（赛 37:6）。他既以辱骂把神牵涉为当事一方，审判就必宣告在他身上。神必亲自为他自己的事辩护。7. 罪人的惊吓不过是他们倾倒的前奏。他必「听见风声」——他军队被屠戮的消息，这必迫他退回本地，在那里他必被杀（赛 37:7）。追赶他的惊吓终必把他带到「惊吓之王」面前（伯 18:11,14）。临到罪人的咒诅必追上他们。
영문 원문
Hezekiah's Message to Isaiah (710 BC)
¹ And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
² And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.
³ And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
⁴ It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.
⁵ So the servants of king Hezekiah came to Isaiah.
⁶ And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
⁷ Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer: This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the children are brought to the birth, but there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (Isa 37:4): It may be the Lord thy God will hear; who knows but he will return and repent? The it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, Isa 37:4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, Isa 37:6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, Isa 37:7. The terrors that pursue him shall bring him at last to the king of terrors, Job 18:11,14. The curses that come upon sinners shall overtake them.
8-20
Prayer of Hezekiah (710 BC)
简体中文
希西家的祷告（主前710年）
⁸ 于是拉伯沙基回去，正遇见亚述王攻打立拿；原来他早听见亚述王拔营离开了拉吉。
⁹ 亚述王听见论古实王特哈加的话说：「他出来要与你争战。」亚述王一听见，就打发使者去见希西家，说：
¹⁰ 「你们对犹大王希西家如此说：你所倚靠的神欺哄你说：耶路撒冷必不交在亚述王的手中。
¹¹ 你总听说亚述诸王向列国所行的，乃是尽行灭绝，难道你还能得救吗？
¹² 我列祖所毁灭的列国，那些国的神何曾拯救他们？就如歌散、哈兰、利色和提·拉撒的伊甸人，那些神曾拯救他们吗？
¹³ 哈马的王、亚珥拔的王、西法瓦音城的王、希拿和以瓦的王，如今在哪里呢？」
¹⁴ 希西家从使者手里接过书信来，看完了，就上耶和华的殿，将书信在耶和华面前展开。
¹⁵ 希西家向耶和华祷告说：
¹⁶ 「坐在二基路伯上万军之耶和华以色列的神啊，你，惟独你，是天下万国的神；你曾创造天地。
¹⁷ 耶和华啊，求你侧耳而听；耶和华啊，求你睁眼而看；要听西拿基立的一切话，他是打发人来辱骂永生神的。
¹⁸ 耶和华啊，亚述诸王果然使列国和列国之地变为荒凉，
¹⁹ 将列国的神像都扔在火里；因为它本不是神，乃是人手所造的，是木头石头的，所以灭绝它。
²⁰ 耶和华我们的神啊，现在求你救我们脱离亚述王的手，使天下万国都知道惟独你耶和华是神。」
此处我们可以观察到：1. 神若在祂的应许里赐我们内在的满足，这就能坚固我们，使我们在默默忍受毁谤中站立得住。神回答了希西家，但他经过思量之后，似乎并未给拉伯沙基送去任何答复；神既已亲自接过这事，他便安静地将之交托于祂。「于是拉伯沙基回去」见他的主子，去领受新的指示。2. 那些好战的人，必有足够的战争可打。西拿基立未受任何挑衅，也未发出任何警告，便出兵攻击犹大；如今古实王也以同样的不宣而战，出兵攻击他（赛37:9）。好争吵的人必会被人争吵相向；神有时借着一个有力的牵制来遏止仇敌的暴怒。3. 口出狂言、亵渎之言已是恶事，但写成文字则更糟，因为这表明更有深思熟虑与蓄意，而且所写的流传更广，存留更久，危害更大。无神论与不敬虔若见诸文字，到了那日必被追究。4. 大的成就常常使罪人的心在其罪恶之路上更加刚硬、更加胆大妄为。亚述诸王既然毁灭了列国（其实不过是在他们势力范围内的少数几个），他们就以为自己必能毁灭神的土地；既然列国的神不能救助，他们就断定以色列的神也是如此；既然哈马、亚珥拔那些拜偶像的王轻易成了他们的猎物，那么犹大那位敬畏神、推行改革的王也必然如此。这个骄傲的人便这样被兴旺的阳光催熟，加速走向灭亡。5. 得以坦然进入施恩宝座，并在那里畅所欲言，这是属主之民在一切时候、尤其在困苦危险之时，那不可言喻的特权。希西家拿着西拿基立的信，在主面前展开，并非打算发出别的控告，只根据这信亲笔所写的话。让事情自己说话吧：白纸黑字就在这里——「主啊，求你睁眼而看！」神允许祂祷告的子民谦卑地与祂敞开，向祂倾吐一切的话，如耶弗他一般（士11:11）；无论是朋友的信还是仇敌的信，都在祂面前展开，把信的内容与其中关切的事交托给祂。6. 我们信仰那些伟大而根本的原则，若以信心运用并在祷告中发挥，在我们一切特别的急难与困境中——无论是什么困境——都必大有益处；因此我们必须仰赖它们、坚守它们；希西家在此正是如此行。他用这话勉励自己：以色列的神就是「万军之耶和华」，是众军旅之主——是以色列军旅的主，能振奋他们；是仇敌军旅的主，能使他们丧胆、约束他们；祂是「独自」为神，无人能与祂相争；祂是「天下万国」的神，随己意调度万国，因为祂创造了天地，所以既能成就一切，也正在成就一切。7. 当我们惧怕那些大肆毁灭的人时，我们可以怀着谦卑的胆量，向那大施拯救的神申诉。他们的确毁灭了那些国家，但那些国家因拜假神而将自己置于真神的保护之外；然而主——那独一为神者——是我们的神、我们的王、我们的立法者，祂必拯救我们，祂是「一切信祂之人的救主」（提前1:1）。8. 我们在与神摔跤的祷告中，只要能恳求说祂的荣耀关切我们的事——我们若被压垮，祂的名就受亵渎；我们若蒙解救，祂的名就因此得荣耀——这就足够我们抓住不放了。因此，我们最有功效的恳求必由此而出：「求你为你的荣耀而行。」
영문 원문
Prayer of Hezekiah (710 BC)
⁸ So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
⁹ And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,
¹⁰ Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
¹¹ Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?
¹² Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?
¹³ Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?
¹⁴ And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.
¹⁵ And Hezekiah prayed unto the LORD, saying,
¹⁶ O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
¹⁷ Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.
¹⁸ Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,
¹⁹ And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.
²⁰ Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.
We may observe here, 1. That, if God give us inward satisfaction in his promise, this may confirm us in our silently bearing reproaches. God answered Hezekiah, but it does not appear that he, after deliberation, sent any answer to Rabshakeh; but, God having taken the work into his own hands, he quietly left the matter with him. So Rabshakeh returned to the king his master for fresh instructions. 2. Those that delight in war shall have enough of it. Sennacherib, without provocation given to him or warning given by him, went forth to war against Judah; and now with as little ceremony the king of Ethiopia goes forth to war against him, Isa 37:9. Those that are quarrelsome may expect to be quarrelled with; and God sometimes checks the rage of his enemies by giving it a powerful diversion. 3. It is bad to talk proudly and profanely, but it is worse to write so, for this argues more deliberation and design, and what is written spreads further, lasts longer, and does the more mischief. Atheism and irreligion, written, will certainly be reckoned for another day. 4. Great successes often harden sinners' hearts in their sinful ways and make them the more daring. Because the kings of Assyria have destroyed all lands (though, in fact, they were but a few that fell within their reach), therefore they doubt not but to destroy God's land; because the gods of the nations were unable to help they conclude the God of Israel is so; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore they doubt not but to destroy God's land; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore the religious reforming king of Judah must needs be so too. Thus is this proud man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to the throne of grace, and liberty of speech there, are the unspeakable privilege of the Lord's people at all times, especially in times of distress and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord, not designing to make any complaints against him but those grounded upon his own handwriting. Let the thing speak itself; here it is in black and white: Open thy eyes, O Lord! and see. God allows his praying people to be humbly free with him, to utter all their words, as Jephthah did, before him, to spread the letter, whether of a friend or an enemy, before him, and leave the contents, the concern of it, with him. 6. The great and fundamental principles of our religion, applied by faith and improved in prayer, will be of sovereign use to us in our particular exigencies and distresses, whatever they are; to them therefore we must have recourse, and abide by them; so Hezekiah did here. He encouraged himself with this, that the God of Israel is the Lord of hosts, of all hosts, of the hosts of Israel, to animate him, of the hosts of their enemies, to dispirit and restrain them,—that he is God alone, and there is none that can stand in competition with him,—that he is the God of all the kingdoms of the earth, and disposes of them all as he pleases; for he made heaven and earth, and therefore both can do any thing and does every thing. 7. When we are afraid of men that are great destroyers we may with humble boldness appeal to God as the great Saviour. They have indeed destroyed the nations, who had thrown themselves out of the protection of the true God by worshipping false gods, but the Lord, the God alone, is our God, our King, our lawgiver, and he will save us, who is the Saviour of those that believe. 8. We have enough to take hold of, in our wrestling with God by prayer, if we can but plead that his glory is interested in our case, that his name will be profaned if we are run down and glorified if we are relieved. Thence therefore will our most prevailing pleas be drawn: "Do it for thy glory's sake."
21-38
Sennacherib Threatened; Sennacherib Destroyed (710 BC)
简体中文
西拿基立受威吓；西拿基立被灭（主前710年）
²¹ 亚摩斯的儿子以赛亚就打发人去见希西家，说：「耶和华以色列的神如此说：『你既然求我攻击亚述王西拿基立，
²² 所以耶和华论他这样说：『锡安的处女藐视你、嗤笑你；耶路撒冷的女子向你摇头。
²³ 你辱骂谁？亵渎谁？你向谁高声扬起眼目、抬起眼目呢？乃是向以色列的圣者。
²⁴ 你借你的仆人辱骂主，说：『我率领许多车辆上了高山之巅，到了黎巴嫩的斜坡；我要砍伐其中高大的香柏树和佳美的松树；我必进入极高之境，和他树林茂盛的迦密。
²⁵ 我已经挖井喝水；我用脚掌踏干了一切河。』
²⁶ 耶和华说：『你岂没有听见我早先所作的古时所立的，现在我才使你临到，使坚固城变为荒堆吗？
²⁷ 所以其中的居民力量怯弱，惊惶羞愧；他们如田间的草，如青绿的菜蔬，如房顶上的草，又如未长成而枯干的庄稼。』
²⁸ 你坐下、你出去、你进来，和向我发烈怒，我都知道。
²⁹ 因你向我发烈怒，又因你狂傲的话达到我耳中，我就要用钩子钩你的鼻子，把嚼环放在你嘴里，使你从原路转回去。
³⁰ 『以色列人哪，我赐给你们一个证据：今年你们要吃自生的，第二年也要吃自长的；到第三年你们要撒种、收割、栽植葡萄园、吃其中的果子。
³¹ 犹大家所逃脱余剩的，仍要往下扎根，向上结果。
³² 必有余剩的从耶路撒冷而出，必有逃脱的人从锡安山而来。万军之耶和华的热心必成就这事。』
³³ 所以耶和华论亚述王如此说：『他必不得来到这城，也不在那里射箭，不得拿盾牌到城前，也不筑垒攻城。
³⁴ 他从哪条路来，必从那条路回去，必不得来到这城。这是耶和华说的。
³⁵ 因我为自己的缘故，又为我仆人大卫的缘故，必保护拯救这城。』」
³⁶ 耶和华的使者出去，在亚述营中杀了十八万五千人。清早有人起来，一看，都是死尸了。
³⁷ 亚述王西拿基立就拔营回去，住在尼尼微。
³⁸ 一日在他的神尼斯洛的庙里叩拜，他儿子亚得米勒和沙利色用刀杀了他；他们就逃到亚拉腊地。他儿子以撒哈顿接续他作王。
此处我们可以观察到：1. 那些以忍耐领受人所带来的可怕信息、又借祷告以信心把信息送到神那里的人，可以期望从神领受恩惠平安的信息，作他们的安慰，甚至在他们最沮丧之时。以赛亚奉神的名给希西家的祷告送去一份长篇答复，是书面送去的（因为太长不能口传），并且是作为对其祷告的回报送去的，因为正是为此：「『你既然求我』，要知道，为着你的安慰，你的祷告已蒙垂听。」以赛亚本可把他引到他所传的预言（特别是赛10:1-34那段），叫他从其中挑出一个答复来；但是为要叫他得着丰盛的安慰，特意给他差来一个信息。天地之间的通信，在神这一面是从不落空的。2. 那些自高自大的人，尤其是向神和祂百姓自高的人，其实在一切智者眼中是自取其辱，使自己可鄙：「锡安的处女」藐视西拿基立，藐视他一切无能的恶毒和威吓；她知道，只要保持自己的正直，就必得着神的保护，仇敌虽能吠，却不能咬。他一切威吓不过是儿戏；这不过是「无力的闪电——只是虚晃」（brutum fulmen，拉丁文之意）。3. 苦待神百姓的人，是冒犯神自己；神把人对祂百姓所说的、所作的，当作是对祂自己说、作的：「你辱骂谁？正是以色列的圣者，你之所以辱骂祂，正因为祂是圣者。」这使西拿基立向神所行的不敬加重了，因为他不仅自己辱骂神，更唆使他的仆人如此行：「你借你的仆人辱骂我」。4. 那些夸耀自己和自己的成就的人，是反过来对神和祂的护理不敬：「你说：『我已经挖井喝水』；我已行了大事，还要行更大的；却不肯承认『是我作的』」（赛37:24-26）。最能干的人不过是神所使他们作的，而神使他们作的也不外乎祂从古时所定意要他们作的：「『我从古时所立的』，在永恒的旨意中，『如今我才使你临到』（因为神都是按祂旨意之计而行），『使你临到，使坚固城变为荒堆』；所以把这归为你自己的作为，是不可容忍的傲慢」。5. 教会仇敌的一切恶毒，以及一切计谋图谋，都在教会之神的鉴察与遏制之下。西拿基立活跃敏捷，这里、那里、各处都是如此，但神知道他的出入，眼目始终看着他（赛37:28）。这还不算全部；神的手也在他身上——严密的手，强壮的手，「钩子钩他的鼻子，嚼环放在他嘴里」，借这些，虽他极其顽梗悖逆，神却能也必「使他从原路转回去」（赛37:29）。「到此为止，他可来，不得越过」（伯38:11原文之意）。神曾签发西拿基立攻击犹大的委任（赛10:6）；此处祂撤换这委任。他已使他们惊恐，却不可伤害他们，所以他被遣散，不得再前进；不，此处签发了对他关押的命令，借此他被拘押，要为他在委任之外所作的负责。6. 神是祂百姓丰盛的赐恩者，也是他们大能的保护者——对信靠祂的人，祂既作日头，也作盾牌（诗84:11）。耶路撒冷必得护卫（赛37:35），围攻者必不能进入，也不能带着正规的攻击来到城前，反要在开始围攻之前就被击溃（赛37:33）。但这还不是全部；神必以怜悯归回祂的百姓，必善待他们。他们的地必格外肥沃多产，以致他们的损失必大得弥补；他们必不感到仇敌蹂躏乡间、或他们自己被搁置农事的任何恶果。地却要如起初一样，自己长出产来，他们必靠着其自发的产物存活，而且丰足地存活。主的赐福若祂愿意，能不用勤勉人之手而使人富足。他们也当不要以为乡间的荒废可作他们不守安息年的借口；这安息年（据似乎）就是第二年，他们不可耕种；不，虽然他们如今没有为那年预备素常的存粮，他们仍当敬虔地守它，并仰赖神为他们预备。神在尽本分的路上必须被信靠。7. 神带着差遣而来的审判临到之时，无人能在祂面前站立得住。（1）最大的人数也不能在祂面前站立：一个天使在一夜之间，当神差遣他如此行时，要使一支大军的人当场毙命（赛37:36）。这里有十八万五千名勇士在瞬间变为同样多的死尸。许多人认为诗76篇正是因这次败亡而写的；在那诗中，从「勇猛的人被抢夺」、他们「睡了长觉」（诗76:5），推出神「比捕食之山更为荣耀可畏」（诗76:4原文之意），「惟独祂是可畏的」（诗76:7）。天使被使用——超过我们所意识到的——作为神公义的差役，刑罚骄傲、挫败恶人的权势。（2）最大的人物也不能在祂面前站立：「大王，亚述王」，当他被迫退兵时，看起来十分渺小——不仅带着羞耻，因为他不能成就他如此自信所筹划的事；更带着恐惧，唯恐那毁灭他军队的天使也毁灭他；然而当他自己的儿子们——本该护卫他的——把他献祭给他所投靠的偶像时，他看起来更小了（赛37:37,38）。神能速速止住那向祂百姓「口吐威吓凶杀话」（徒9:1原文之意）之人的气息，当他们罪孽的量度填满时，祂必如此行；「耶和华借这些所行的审判为人所知」，被认识为抵挡骄傲之人的神（诗9:16）。许多预言在这件护理之事中得着应验，这应当鼓励我们——只要它们看得更远，并作为教会和一切信靠神之人安全的一般普遍保证而设计——仰赖神成就它们。那曾拯救的，如今拯救，也必拯救（林后1:10）。主啊，求祢赦免我们的仇敌；但是，「耶和华啊，愿祢的仇敌都如此灭亡！」（士5:31，原文之意）
영문 원문
Sennacherib Threatened; Sennacherib Destroyed (710 BC)
²¹ Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:
²² This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
²³ Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.
²⁴ By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel.
²⁵ I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.
²⁶ Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.
²⁷ Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.
²⁸ But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
²⁹ Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
³⁰ And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
³¹ And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:
³² For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
³³ Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.
³⁴ By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.
³⁵ For I will defend this city to save it for mine own sake, and for my servant David's sake.
³⁶ Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.
³⁷ So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
³⁸ And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.
We may here observe, 1. That those who receive messages of terror from men with patience, and send messages of faith to God by prayer, may expect messages of grace and peace from God for their comfort, even when they are most cast down. Isaiah sent a long answer to Hezekiah's prayer in God's name, sent it in writing (for it was too long to be sent by word of mouth), and sent it by way of return to his prayer, relation being thereunto had: "Whereas thou hast prayed to me, know, for thy comfort, that thy prayer is heard." Isaiah might have referred him to the prophecies he had delivered (particularly that Isa 10:1-34) and bid him pick out an answer from thence; but, that he might have abundant consolation, a message is sent him on purpose. The correspondence between earth and heaven is never let fall on God's side. 2. Those who magnify themselves, especially who magnify themselves against God and his people, do really vilify themselves, and made themselves contemptible, in the eyes of all wise men: "The virgin, the daughter of Zion, has despised Sennacherib, and all his impotent malice and menaces; she knows that, while she preserves her integrity, she is sure of the divine protection, and that though the enemy may bark he cannot bite. All his threats are a jest; it is all but brutum fulmen—a mere flash," 3. Those who abuse the people of God affront God himself; and he takes what is said and done against them as said and done against himself: "Whom hast thou reproached? Even the Holy One of Israel, whom thou hast therefore reproached because he is a Holy One." And it aggravated the indignity Sennacherib did to God that he not only reproached him himself, but set his servants on to do the same: By thy servants, the abjects, thou hast reproached me. 4. Those who boast of themselves and their own achievements reflect upon God and his providence: "Thou hast said, I have digged, and drunk water; I have done mighty feats, and will do more; and wilt not own that I have done it," Isa 37:24-26. The most active men are no more than God makes them, and God makes them no more than of old he designed to make them: "What I have formed of ancient times, in an eternal counsel, now have I brought to pass" (for God does all according to the counsel of his will), "that thou shouldst be to lay waste defenced cities; it is therefore intolerable arrogance to make it thy own doing." 5. All the malice, and all the motions and projects, of the church's enemies, are under the cognizance and check of the church's God. Sennacherib was active and quick, here, and there, and every where, but God knew his going out and coming in, and had always an eye upon him, Isa 37:28. And that was not all; he had a hand upon him too, a strict hand, a strong hand, a hook in his nose and a bridle in his lips, with which, though he was very headstrong and unruly, he could and would turn him back by the way which he came, Isa 37:29. Hitherto he shall come and no further. God had signed Sennacherib's commission against Judah (Isa 10:6); here he supersedes it. He has frightened them, but he must not hurt them, and therefore is discharged from going any further; nay, his commitment is here signed, by which he is clapped up, to answer for what he had done beyond his commission. 6. God is his people's bountiful benefactor, as well as their powerful protector, both a sun and a shield to those that trust in him. Jerusalem shall be defended (Isa 37:35), the besiegers shall not come into it, no, nor come before it with any regular attack, but they shall be routed before they begin the siege, Isa 37:33. But this is not all; God will return in mercy to his people, and will do them good. Their land shall be more than ordinarily fruitful, so that their losses shall be abundantly repaired; they shall not feel any of the ill effects either of the enemies' wasting the country or of their own being taken off from husbandry. But the earth, as at first, shall bring forth of itself, and they shall live and live plentifully upon its spontaneous productions. The blessing of the Lord can, when he pleases, make rich without the hand of the diligent. And let them not think that the desolations of their country would excuse them from observing the sabbatical year, which happened (as it should seem) the year after, and when they were not to plough or sow; no, though they had not now their usual stock beforehand for that year, yet they must religiously observe it, and depend upon God to provide for them. God must be trusted in the way of duty. 7. There is no standing before the judgments of God when they come with commission. (1.) The greatest numbers cannot stand before them: one angel shall, in one night, lay a vast army of men dead upon the spot, when God commissions him so to do, Isa 37:36. Here are 185,000 brave soldiers in an instant turned into so many dead corpses. Many think the Ps 76:1-12 was penned upon occasion of this defeat, where from the spoiling of the stout-hearted, and sending them to sleep their long sleep (Isa 37:5), it is inferred that God is more glorious and excellent than the mountains of prey (Isa 37:4), and that he, even he, is to be feared, Isa 37:7. Angels are employed, more than we are aware of, as ministers of God's justice, to punish the pride and break the power of wicked men. (2.) The greatest men cannot stand before them: The great king, the king of Assyria, looks very little when he is forced to return, not only with shame, because he cannot accomplish what he had projected with so much assurance, but with terror and fear, lest the angel that had destroyed his army should destroy him; yet he is made to look less when his own sons, who should have guarded him, sacrificed him to his idol, whose protection he sought, Isa 37:37,38. God can quickly stop their breath who breathe out threatenings and slaughter against his people, and will do it when they have filled up the measure of their iniquity; and the Lord is known by these judgments which he executes, known to be a God that resists the proud. Many prophecies were fulfilled in this providence, which should encourage us, as far as they look further, and are designed as common and general assurances of the safety of the church and of all that trust in God, to depend upon God for the accomplishment of them. He that has delivered does and will deliver. Lord, forgive our enemies; but, so let all thy enemies perish, O Lord!
在这一章里，我们再次看见先前在《列王纪》中已经读过的关于西拿基立的故事。在前一章里，我们看见他正在征服，又威吓要继续征服。在本章里，我们看见他败落，至终倾覆——这是对祷告的回应，也是对前面几章我们所遇见的许多预言的应验。这里我们看见：一、希西家敬虔地对待拉伯沙基不敬虔的言辞（赛37:1）。二、他差遣给以赛亚的恩慈口信，请求他代祷（赛37:2-5）。三、以赛亚从神那里带给他的勉励答复，向他保证神必为他与亚述王争辩（赛37:6,7）。四、亚述王送给希西家的一封侮慢的信，内容与拉伯沙基的话如出一辙（赛37:8-13）。五、希西家接到这信后向神所发的谦卑祷告（赛37:14-20）。六、神借以赛亚赐给他的进一步而完全的答复，应许他的事不久必出现喜乐的转机，风暴必过去，一切都要显得明朗宁静（赛37:21-35）。七、这预言随即应验——他大军的覆灭（赛37:36）和他自己被杀（赛37:37,38）。这一切在王下19:1-37 已有详尽的解释。