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英文原文
This chapter is the history of the reign of Ahaz the son of Jotham; a bad reign it was, and which helped to augment the fierce anger of the Lord. We have here, I. His great wickedness, 2Ch 28:1-4. II. The trouble he brought himself into by it, 2Ch 28:5-8. III. The reproof which God sent by a prophet to the army of Israel for trampling upon their brethren of Judah, and the obedient ear they gave to that reproof, 2Ch 28:9-15. IV. The many calamities that followed to Ahaz and his people, 2Ch 28:16-21. V. The continuance of his idolatry notwithstanding (2Ch 28:22-25), and so his story ends, 2Ch 28:26,27.
1-5
The Wickedness of Ahaz (738 BC)
亞哈斯的惡行（主前 738 年）
¹ 亞哈斯登基的時候年二十歲，在耶路撒冷作王十六年；不像他祖大衛行耶和華眼中看為正的事， ² 卻行以色列諸王的道路，又為巴力鑄造偶像。 ³ 並且在欣嫩子谷獻祭，又在火中焚燒他的兒女，行耶和華在以色列人面前所趕出的外邦人那可憎的事。 ⁴ 並在各高山、小山、各青翠樹下獻祭燒香。 ⁵ 所以耶和華他的神將他交在亞蘭王手裡；亞蘭人打敗他，擄了他許多民，帶到大馬士革去。他又被交在以色列王手裡，以色列王大大擊殺他。
誠然從來沒有人比亞哈斯有更大的機會行善——他接手時局面良好，國家富強，宗教已經建立。然而這短短幾節聖經卻告訴我們：1. 他敗壞放蕩到了極點。他曾受過良好的教養，也有好榜樣在他面前；然而父母不能把恩典賜給兒女。他所受的一切教訓都對他無效：「他不行耶和華眼中看為正的事」（代下二十八1）；不但如此，他行了許多惡事——得罪神、傷害自己的靈魂、也害了他的百姓。他走著背道的以色列人和當滅的迦南人所走的路，鑄造偶像並敬拜它們，違背了第二條誡命；更為巴力鑄造偶像，違背了第一條誡命。他離棄耶和華的殿，在山岡上獻祭燒香，似乎以為這樣能使他更接近天堂；又在各青翠樹下這樣行，似乎想以樹蔭和露珠來象徵上天的護庇與恩澤。他的惡行到了極點：他既完全失去了天然的感情和敬虔，又完全效忠於人類大仇敵的事業和利益，「在火中焚燒他的兒女獻給摩洛」（代下二十八3），以為只使兒女從火中經過、將他們獻給那陰間的惡魔還不夠。請看空中掌權者的首領在悖逆之子心中操縱著何等絕對的權勢。2. 他被劫掠、成了擄物，悽慘至極。當他離棄神，又花費大量資財投靠假神的護庇時，那本應當作他神的，就將他交在仇敵手中（代下二十八5）。（一）亞蘭人凌辱他、向他誇勝，在戰場上打敗他，擄去他許多百姓。（二）以色列王雖然也是拜偶像的，卻成了懲罰他的刑杖，「用大擊殺擊打他」。百姓因這些審判而受苦：他們流血、國土荒涼、家室敗落；因為當他們有良善之王時，雖「自己行事邪僻」（代下二十七2），他的善行卻仍蔭庇他們；如今他們有了惡王，一切保障都離他們而去，審判的洪流便漫過他們。那些在前一王朝不知自己福分的人，如今在這一王朝的禍患中才學會珍惜。
英文原文
The Wickedness of Ahaz (738 BC)
¹ Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: but he did not that which was right in the sight of the LORD, like David his father:
² For he walked in the ways of the kings of Israel, and made also molten images for Baalim.
³ Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen whom the LORD had cast out before the children of Israel.
⁴ He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree.
⁵ Wherefore the LORD his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter.
Never surely had a man greater opportunity of doing well than Ahaz had, finding things in a good posture, the kingdom rich and strong and religion established; and yet here we have him in these few verses, 1. Wretchedly corrupted and debauched. He had had a good education given him and a good example set him: but parents cannot give grace to their children. All the instructions he had were lost upon him: He did not that which was right in the sight of the Lord (2Ch 28:1), nay, he did a great deal that was wrong, a wrong to God, to his own soul, and to his people; he walked in the way of the revolted Israelites and the devoted Canaanites, made molten images and worshipped them, contrary to the second commandment; nay, he made them for Baalim, contrary to the first commandment. He forsook the temple of the Lord and sacrificed and burnt incense on the hills, as if they would place him nearer heaven, and under every green tree, as if they would signify the protection and influence of heaven by their shade and dropping. To complete his wickedness, as one perfectly divested of all natural affection as well as religion and perfectly devoted to the service and interest of the great enemy of mankind, he burnt his children in the fire to Moloch (2Ch 28:3), not thinking it enough to dedicate them to that infernal fiend by causing them to pass through the fire. See what an absolute sway the prince of the power of the air bears among the children of disobedience. 2. Wretchedly spoiled and made a prey of. When he forsook God, and at a vast expense put himself under the protection of false gods, God, who of right was his God, delivered him into the hands of his enemies, 2Ch 28:5. (1.) The Syrians insulted him and triumphed over him, beat him in the field and carried away a great many of his people into captivity. (2.) The king of Israel, though an idolater too, was made a scourge to him, and smote him with a great slaughter. The people suffered by these judgments: their blood was shed, their country wasted, their families ruined; for when they had a good king, though they did corruptly (2Ch 27:2), yet then his goodness sheltered them; but now that they had a bad one all the defence had departed from them and an inundation of judgments broke in upon them. Those that knew not their happiness in the foregoing reign were taught to value it by the miseries of this reign.
6-15
The King of Israel Defeats Ahaz (738 BC)
以色列王擊敗亞哈斯（主前 738 年）
⁶ 利瑪利的兒子比加，一日之間在猶大殺了十二萬人，都是勇士；因為他們離棄了耶和華他們列祖的 神。 ⁷ 以法蓮的一個勇士細基利殺了王的兒子瑪西雅、家宰押斯利干，並王身旁的以利加拿。 ⁸ 以色列人擄了他們的弟兄二百人，連同婦人、兒女；又從他們中間奪了許多掠物，帶到撒瑪利亞。 ⁹ 但那裡有一位耶和華的先知，名叫俄德；他出來迎接回到撒瑪利亞的軍隊，對他們說：「看哪，因為耶和華你們列祖的 神向猶大發怒，才將他們交在你們手裡；你們卻在怒氣中殺了他們，這怒氣直達到天。 ¹⁰ 如今你們又有意強逼猶大和耶路撒冷人作你們的奴僕婢女；你們自己豈不也有得罪耶和華你們 神的罪麼？ ¹¹ 現在你們當聽我言，把擄來的弟兄放回去；因為耶和華的烈怒臨到你們。」 ¹² 於是以法蓮的幾個族長——約哈難的兒子亞撒利雅、米實利末的兒子比利加、沙龍的兒子耶希西家、哈得萊的兒子亞瑪撒——起來攔阻從戰場回來的人， ¹³ 對他們說：「你們不可把擄來的人帶進來；我們已經得罪了耶和華，你們還要加添我們的罪惡過犯麼？我們的過犯已經大了，有烈怒臨到以色列。」 ¹⁴ 於是帶兵器的人把擄來的人和掠物留在首領和全會眾面前。 ¹⁵ 那些提名派定的人就起來，把擄來的人領去，用掠物給其中赤身的穿上衣服、給他們穿上鞋，又給他們吃喝，用膏抹他們，把其中軟弱的扶在驢上，送到棕樹城耶利哥他們弟兄那裡；然後回到撒瑪利亞。
此處我們看見：
一、背道的猶大在 神護理的責罰之下，並且極其嚴厲。自從他們立國以來，從未有過這樣的屠殺，而且還是以色列人所為。亞哈斯行以色列諸王之道，以色列王便成了 神用以懲罰他的工具。 神是公義的——我們所效法的人，或我們與之同夥犯罪的人， 神使他們作我們的災禍。猶大與以色列之間爆發了戰爭，猶大戰敗。1. 戰場上人員死傷慘重。大批的人（十二萬人，且平日都是勇士）被殺（代下 28:6），其中有位居前列的，包括王的兒子。他曾把自己的兒子獻給摩洛；所以這個兒子被獻給 神的報復，是公義的。這裡又有「在王身旁」的——他的朋友，國家的宰相，或許是在戰陣中在他身旁的人，所以王自己也僅以身免（代下 28:7）。此時以色列國並不強盛，卻仍足以把這樣大的毀滅加諸猶大。但若非因自己罪咎的自覺和 神公義之手的作為，使他們大大喪膽，這許多人、這許多大人物、勇士，斷不能在一天之內被剪除。連勇士也被算為「宰殺之羊」，成了仇敵輕易的獵物，「因為他們離棄了耶和華他們列祖的 神」，他也離棄了他們。2. 「婦女和兒女」被大量擄去（代下 28:8）。野戰的軍隊既被打垮，各城、各鎮、鄉村便都容易被洗劫，居民被擄為奴，財富成為掠物。
二、即使得勝的以色列也因 神的話受責備——因為他們與猶大開戰所根據的壞原則，以及他們對勝利成果的濫用；這責備又產生了良好的效果。此處有：
- 神藉一位先知送給他們的信息；那位先知出去迎接他們，不是為稱讚他們的勇氣或祝賀他們的勝利——雖然他們帶著擄物和凱旋而回——而是奉 神的名指出他們的過失，並警戒他們 神的審判。
（1）他告訴他們，他們所引以為傲的這場勝利是怎樣來的。不是因為 神偏愛他們，或他們在他面前配得，而是「因為他向猶大發怒」，使他們作他憤怒的杖。「當知道，不是因你的義」，而是「因他們的惡」（申 9:5）「他們被折下來」；所以「你不要自高，反要懼怕， 神也必不免惜你」（羅 11:20–21）。
（2）他指控他們濫用 神所賜給他們管轄弟兄的權力。凡以為勝利給他們權柄可隨己意而行、以為最長的劍就是對生命產業最清楚的權利（「Jusque datum sceleri」——強權即公理）的人，並不懂得甚麼是勝利；不，正如不用勝利是不智，濫用勝利也是不敬。征服者在此受責備：［1］因他們在戰場上屠殺的殘忍。他們誠然「在爭戰中流了爭戰的血」——我們假定那是合法的——但這對他們成了罪，因為他們出於對弟兄敵意的壞原則而作，又以壞的方式，用野蠻的暴怒、「直達到天的怒氣」——即向 神呼喊報復那些以殺戮為樂、以軍法執行為快意的嗜血之人。凡服事 神公義的人，若以怒氣和報復之靈而行，便使自己受其審判，並喪失了為他效勞的尊榮；「因為人的怒氣並不成就 神的義」。［2］因他們對俘虜的專橫對待。「你們如今有意強逼他們」，使用或賣他們為奴，雖然他們是你們的弟兄，是生而自由的以色列人。」 神留意人所「有意」的，正如留意人所說所行的。
（3）他提醒他們自己的罪——他們也因此是 神烈怒的對象：「你們自己，甚至你們自己，豈沒有得罪耶和華你們 神的罪麼？」（代下 28:10）。他訴諸他們自己的良心，和這事的明顯證據。「雖然你們如今被用作管教猶大之罪的工具，卻不要以為自己因此是無辜的；不，你們自己在 神面前也是有罪的。」這是要：［1］遏止他們對成功的驕傲。「你們是罪人，罪人不該驕傲；你們如今得勝，但不要安枕無虞，輪子不久或許會轉到你們自己身上；因為審判若從『有 神的殿』在其中的那些人開始，那些敬拜牛犢之人的結局將如何呢？」［2］遏止他們對弟兄的嚴酷。「你們如今制伏了他們，卻當向他們施憐憫，因為你們自己若不從 神得憐憫，便也滅亡。罪人不宜殘忍。你們已有足夠的過犯要交帳，不必再把這事加添在其上。」
（4）他命令他們釋放俘虜，並小心地送他們回家（代下 28:11）；「因為你們既犯了罪， 神的烈怒就臨到你們；除了施憐憫之外，別無逃脫之法。」
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眾首領因此決定不拘留俘虜。他們「起來攔阻從戰場回來的人」——雖然那些人因勝利而氣焰囂張——坦白告訴他們不可把俘虜帶進撒瑪利亞（代下 28:12–13）。他們已有足夠的罪要交帳，不願再加添甚麼以加重過犯。在此他們表現出對先知所傳 神之話的順服，以及對弟兄的體恤慈悲——這是因 神的慈悲憐憫在他們心裡動工而生的；因為他顧念這困苦百姓的患難，聽見他們的呼求，「使那擄掠他們的人都憐恤他們」（詩 106:44、46）。
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兵丁對眾首領在這事上的決定的順從，以及隨之釋放俘虜。（1）帶兵器的人，雖然因著帶兵器可以武力維持他們憑劍所得的權利，卻服從了，把俘虜和掠物交給「首領」處置（代下 28:14），他們在此所表現的，比擄掠之時更有真正的英勇。人能順服理性和宗教的權威、違反自己的利益，是極大的尊榮。（2）眾首領極其慷慨地把可憐的俘虜妥善送回家（代下 28:15）。凡盼望從 神得憐憫的，當由此學習以何等溫柔對待那些在他們憐憫之下的人。奇哉，這些首領在此事上對 神的話如此尊重、對百姓又有如此大的影響力，竟沒有那樣的恩典，在多次先知呼求 神的話之時，把偶像崇拜從國中連根拔除——這不久之後就成了他們國家的毀滅。
英文原文
The King of Israel Defeats Ahaz (738 BC)
⁶ For Pekah the son of Remaliah slew in Judah a hundred and twenty thousand in one day, which were all valiant men; because they had forsaken the LORD God of their fathers.
⁷ And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son, and Azrikam the governor of the house, and Elkanah that was next to the king.
⁸ And the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria.
⁹ But a prophet of the LORD was there, whose name was Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven.
¹⁰ And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God?
¹¹ Now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren: for the fierce wrath of the LORD is upon you.
¹² Then certain of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war,
¹³ And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the LORD already, ye intend to add more to our sins and to our trespass: for our trespass is great, and there is fierce wrath against Israel.
¹⁴ So the armed men left the captives and the spoil before the princes and all the congregation.
¹⁵ And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren: then they returned to Samaria.
We have here,
I. Treacherous Judah under the rebukes of God's providence, and they are very severe. Never was such bloody work made among them since they were a kingdom, and by Israelites too. Ahaz walked in the ways of the kings of Israel, and the king of Israel was the instrument God made use of for his punishment. It is just with God to make those our plagues whom we make our patterns or make ourselves partners with in sin. A war broke out between Judah and Israel, in which Judah was worsted. For, 1. There was a great slaughter of men in the field of battle. Vast numbers (120,000 men, and valiant men too at other times) were slain (2Ch 28:6) and some of the first rank, the king's son for one. He had sacrificed some of this sons to Moloch; justly therefore is this sacrificed to the divine vengeance. Here is another that was next the king, his friend, the prime-minister of state, or perhaps next him in the battle, so that the king himself had a narrow escape, 2Ch 28:7. The kingdom of Israel was not strong at this time, and yet strong enough to bring this great destruction upon Judah. But certainly so many men, great men, stout men, could not have been cut off in one day if they had not been strangely dispirited both by the consciousness of their own guilt and by the righteous hand of God upon them. Even valiant men were numbered as sheep for the slaughter, and became an easy prey to the enemy because they had forsaken the Lord God of their fathers, and he had therefore forsaken them. 2. There was a great captivity of women and children, 2Ch 28:8. When the army in the field was routed, the cities, and towns, and country villages, were all easily stripped, the inhabitants taken for slaves, and their wealth for a prey.
II. Even victorious Israel under the rebuke of God's word for the bad principle they had gone upon in making war with Judah and the bad use they had made of their success, and the good effect of this rebuke. Here is,
1. The message which God sent them by a prophet, who went out to meet them, not to applaud their valour or congratulate them on their victory, though they returned laden with spoils and triumphs, but in God's name to tell them of their faults and warn them of the judgments of God.
(1.) He told them how they came by this victory of which they were so proud. It was not because God favoured them, or that they had merited it at his hand, but because he was wroth with Judah, and made them the rod of his indignation. Not for your righteousness, be it known to you, but for their wickedness (De 9:5) they are broken off; therefore be not you high-minded, but fear lest God also spare not you, Ro 11:20,21.
(2.) He charged them with the abuse of the power God had given them over their brethren. Those understand not what victory is who think it gives them authority to do what they will, and that the longest sword is the clearest claim to lives and estates (Jusque datum sceleri—might is right); no, as it is impolitic not to use a victory, so it is impious to abuse it. The conquerors are here reproved, [1.] For the cruelty of the slaughter they had made in the field. They had indeed shed the blood of war in war; we suppose that to be lawful, but it turned into sin to them, because they did it from a bad principle of enmity to their brethren and after a bad manner, with a barbarous fury, a rage reaching up to heaven, that is, that cried to God for vengeance against such bloody men, that delighted in military execution. Those that serve God's justice, if they do it with rage and a spirit of revenge, make themselves obnoxious to it, and forfeit the honour of acting for him; for the wrath of man worketh not the righteousness of God. [2.] For the imperious treatment they gave their prisoners. "You now purpose to keep them under, to use them or sell them as slaves, though they are your brethren and free-born Israelites." God takes notice of what men purpose, as well as of what they say and do.
(3.) He reminded them of their own sins, by which they also were obnoxious to the wrath of God: Are there not with you, even with you, sins against the Lord your God? 2Ch 28:10. He appeals to their own consciences, and to the notorious evidence of the thing. "Though you are now made the instruments of correcting Judah for sin, yet do not think that you are therefore innocent yourselves; no, you also are guilty before God." This is intended as a check, [1.] To their triumph in their success. "You are sinners, and it ill becomes sinners to be proud; you have carried the day now, but be not secure, the wheel may ere long return upon yourselves, for, if judgment begin thus with those that have the house of God among them, what shall be the end of such as worship the calves?" [2.] To their severity towards their brethren. "You have now got them under, but you ought to show mercy to them, for you yourselves are undone if you do not find mercy with God. It ill becomes sinners to be cruel. You have transgressions enough to answer for already, and need not add this to the rest."
(4.) He commanded them to release the prisoners, and to send them home again carefully (2Ch 28:11); "for you having sinned, the fierce wrath of God is upon you, and there is no other way of escaping it than by showing mercy."
2. The resolution of the princes thereupon not to detain the prisoners. They stood up against those that came from the war, though flushed with victory, and told them plainly that they should not bring their captives into Samaria, 2Ch 28:12,13. They had sin enough already to answer for, and would have nothing done to add to their trespass. In this they discovered an obedient regard to the word of God by his prophet and a tender compassion towards their brethren, which was wrought in them by the tender mercy of God; for he regarded the affliction of this poor people, and hears their cry, and made them to be pitied of all those that carried them captive, Ps 106:44,46.
3. The compliance of the soldiers with the resolutions of the princes in this matter, and the dismission of the captives thereupon. (1.) The armed men, though being armed they might by force have maintained their title to what they got by the sword, acquiesced, and left their captives and the spoil to the disposal of the princes (2Ch 28:14), and herein they showed more truly heroic bravery than they did in taking them. It is a great honour for any man to yield to the authority of reason and religion against his interest. (2.) The princes very generously sent home the poor captives well accommodated, 2Ch 28:15. Those that hope to find mercy with God must learn hence with what tenderness to carry themselves towards those that lie at their mercy. It is strange that these princes, who in this instance discovered such a deference to the word of God, and such an influence upon the people, had not so much grace as, in obedience to the calls of God by so many prophets, to root idolatry out of their kingdom, which, soon after this, was the ruin of it.
16-27
The Death of Ahaz (738 BC)
亞哈斯之死（主前738年）
¹⁶ 那時候，亞哈斯王差遣人去見亞述諸王求幫助。 ¹⁷ 因為以東人又來攻擊猶大，擄掠百姓。 ¹⁸ 非利士人也來侵掠高原和猶大南方的城邑，取了伯‧示麥、亞雅崙、基低羅、梭哥和屬梭哥的鄉村，亭納和屬亭納的鄉村，瑾瑣和屬瑾瑣的鄉村，就住在那裡。 ¹⁹ 因為以色列王亞哈斯在猶大放肆，大大干犯耶和華，所以耶和華使猶大人卑微。 ²⁰ 亞述王提革拉‧毗列色上來攻擊他，並不幫助他，反倒欺壓他。 ²¹ 亞哈斯從耶和華殿裡、王宮中、首領那裡取了財寶送給亞述王，亞述王卻不幫助他。 ²² 亞哈斯王在急難的時候，越發得罪耶和華。這亞哈斯王就是這樣。 ²³ 他祭祀攻擊他的大馬士革之神，說：「因為亞述諸王的神幫助他們，我獻祭與那些神，那些神也必幫助我。」但那些神使他和全以色列人都敗亡了。 ²⁴ 亞哈斯將神殿裡的器皿收聚起來，將神殿裡的器皿劈碎了，又把耶和華殿的門關閉，在耶路撒冷各處的角落裡為自己築壇。 ²⁵ 又在猶大各城邑的每一處建築邱壇，向別神燒香，惹動耶和華——他列祖神的怒氣。 ²⁶ 亞哈斯其餘的事和他一切所行的，自始至終都寫在猶大和以色列諸王記上。 ²⁷ 亞哈斯與他列祖同睡，葬在耶路撒冷城裡，只是沒有送進以色列諸王的墳墓中。他兒子希西家接續他作王。
此處記載：
一、亞哈斯王國因他的罪而被陷入的大患難。整體而言，1. 「耶和華使猶大人卑微」（代下二十八19）。他們不久前還極其富有強盛；但神設法使他們降卑，叫他們從前可畏的，如今成了可輕視的。那些不肯在神的話下自卑的人，神必公義地以他的審判使他們降卑。罪孽「使百姓卑微」（詩一○六43）。2. 亞哈斯使猶大赤露。他的罪既貶抑了他們，也就暴露了他們。這罪使他們赤露蒙羞，因為它使他們成為被人輕視的，如同赤身的人；這罪也使他們赤露遇險，因為它使他們成為任人攻擊的，如同手無寸鐵的人（出三十二25）。罪剝去人的遮蓋。具體而言，以東人為報復亞瑪謝從前對他們的殘酷對待（代下二十五12），便攻擊猶大，擄去了許多俘虜（代下二十八17）。非利士人也來欺凌他們，攻佔並佔據了幾座鄰近他們的城邑和鄉村（代下二十八18），以此報復烏西雅從前對他們的侵攻（代下二十六6）。為表明使非利士人來攻擊亞哈斯國度的，純粹是亞哈斯自己的罪，就在他去世那年，先知以賽亞便預言非利士人將被他兒子所滅（賽十四28-29）。
二、亞哈斯在國家的患難和罪咎上都變本加厲。
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他向列王獻媚，指望他們來解救，因而加重了患難。當以東人和非利士人來擾害他時，他「差遣人去見亞述諸王求幫助」（代下二十八16）；因為他發現自己的國家已被削弱赤露，又不能信靠神，便不惜重金想在亞述王那裡建立關係。他劫掠神殿和王宮，向首領們勒索金錢，用來雇傭這些外國軍隊為自己效力（代下二十八21）。他雖然效法了鄰邦外邦人的偶像崇拜，他們卻並不因此而看重他，也不因此更喜愛他；他的妥協使他失去了神，卻絲毫沒有換取他們的善意，只能靠金錢在他們中間周旋。我們常看見，惡人自己對那些投靠他們的人其實毫無真情，也不願施恩。一個敗壞的枝條，從各方面看都是「可憎惡的枝條」（賽十四19）。那麼亞哈斯從亞述王那裡得了甚麼呢？答案是：他「上來」是來了，卻「欺壓他」，「並不幫助他」（代下二十八20），「不幫助他」（代下二十八21）。亞述軍隊駐紮在他的國中，因而使之更加貧困衰弱；他們又驕橫跋扈，給他帶來許多煩擾，如同一根折斷的蘆葦，不僅不能依靠，反倒刺傷倚靠它的手。
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他向別神獻媚，指望他們來解救，因而加重了罪咎。他在患難中非但不為自己的偶像崇拜悔改——他本有足夠的理由看明其愚妄——反倒「越發得罪」（代下二十八22），對偶像更加瘋狂。聖經在此為他立了一個臭名：「這亞哈斯王就是這樣」——那個可憐的人，他是大衛家的恥辱，是他那世代的咒詛與災禍。請注意，那些在受苦中不但沒有變好、反倒變得更壞的人，實在邪惡可鄙；他們「在急難的時候越發得罪」，本應使他們柔軟的，反倒激使他們的敗壞更甚，使他們的心「更定意行惡」。我們來看他所犯的是甚麼罪。（一）他褻瀆了神的殿；他「將神殿裡的器皿劈碎了」，使祭司不能照當行的樣式舉行殿中的事奉，或因沒有器皿而不能舉行；最後，他又「把殿的門關閉」，使百姓不能參加敬拜（代下二十八24）。這比他以前最壞的王所作的更糟。（二）他對抗神的壇，因為他「在耶路撒冷各處的角落裡為自己築壇」；所以正如先知所說，它們如同「田間的犁溝」（何十二11）。他又在猶大各城，或藉他的權勢、或藉他的錢財——或許兩者兼用——設立邱壇，任憑百姓向各樣偶像燒香，似乎故意要「惹動他列祖神的怒氣」（代下二十八25）。（三）他連神自己也丟棄了；因為他「祭祀大馬士革之神」（代下二十八23），不是因為他愛他們，因為他以為他們是擊打他的；而是因為他怕他們，以為他們幫助了他的仇敵，並以為若能將他們拉到自己一邊，他們便會幫助他。愚昧人哪！擊打他、使亞蘭人來攻擊他的，正是他自己的神，並非大馬士革的神；他若單單獻祭與他，神就必幫助他。然而人既弄錯了患難與幫助的源頭，他們的感情和敬拜歸於錯處也就不足為奇了。結果如何呢？亞蘭的神對亞哈斯的友好，並不勝過亞述諸王的幫助；他們「使他和全以色列人都敗亡了」。這罪激動神降下審判，使他在中年——僅三十六歲——便被剪除；這罪又敗壞了百姓，以至於下一個王朝的改革也不能除去他們傾向偶像的痼疾，他們存著那苦根，直到被擄巴比倫之時才被拔出。
本章末了記載亞哈斯王朝的終結（代下二十八26-27）。就我們所知，他死時並未悔改，因此死得不榮耀；因為他沒有被葬在「以色列諸王的墳墓中」。他既將王權用於毀壞教會、而非保護或建立教會，卻要與那些王同葬，自然被認為不配。
英文原文
The Death of Ahaz (738 BC)
¹⁶ At that time did king Ahaz send unto the kings of Assyria to help him.
¹⁷ For again the Edomites had come and smitten Judah, and carried away captives.
¹⁸ The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.
¹⁹ For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD.
²⁰ And Tilgath-pilneser king of Assyria came unto him, and distressed him, but strengthened him not.
²¹ For Ahaz took away a portion out of the house of the LORD, and out of the house of the king, and of the princes, and gave it unto the king of Assyria: but he helped him not.
²² And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz.
²³ For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.
²⁴ And Ahaz gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the LORD, and he made him altars in every corner of Jerusalem.
²⁵ And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the LORD God of his fathers.
²⁶ Now the rest of his acts and of all his ways, first and last, behold, they are written in the book of the kings of Judah and Israel.
²⁷ And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.
Here is, I. The great distress which the kingdom of Ahaz was reduced to for his sin. In general, 1. The Lord brought Judah low, 2Ch 28:19. They had lately been very high in wealth and power; but God found means to bring them down, and make them as despicable as they had been formidable. Those that will not humble themselves under the word of God will justly be humbled by his judgments. Iniquity brings men low, Ps 106:43. 2. Ahaz made Judah naked. As his sin debased them, so it exposed them. It made them naked to their shame; for it exposed them to contempt, as a man unclothed. It made them naked to their danger; for it exposed them to assaults, as a man unarmed, Ex 32:25. Sin strips men. In particular, the Edomites, to be revenged for Amaziah's cruel treatment of them (2Ch 25:12), smote Judah, and carried off many captives, 2Ch 28:17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them (2Ch 28:18), and so they were revenged for the incursions which Uzziah had made upon them, 2Ch 26:6. And, to show that it was purely the sin of Ahaz that brought the Philistines upon his country, in the very year that he died the prophet Isaiah foretold the destruction of the Philistines by his son, Isa 14:28,29.
II. The addition which Ahaz made both to the national distress and the national guilt.
1. He added to the distress, by making court to strange kings, in hopes they would relieve him. When the Edomites and Philistines were vexatious to him, he sent to the kings of Assyria to help him (2Ch 28:16); for he found his own kingdom weakened and made naked, and he could not put any confidence in God, and therefore was at a vast expense to get an interest in the king of Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these foreign forces into his service, 2Ch 28:21. Though he had conformed to the idolatry of the heathen nations, his neighbours, they did not value him for that, nor love him the better, nor did his compliance, by which he lost God, gain them, nor could he make any interest in them, but with his money. It is often found that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. A degenerate branch is looked upon, on all sides, as an abominable branch, Isa 14:19. But what did Ahaz get by the king of Assyria? Why, he came to him, but he distressed him, and strengthened him not (2Ch 28:20), helped him not, 2Ch 28:21. The forces of the Assyrian quartered upon his country, and so impoverished and weakened it; they grew insolent and imperious, and created him a great deal of vexation, like a broken reed, which not only fails, but pierces the hand.
2. He added to the guilt, by making court to strange gods, in hopes they would relieve him. In his distress, instead of repenting of his idolatry, which he had reason enough to see the folly of, he trespassed yet more (2Ch 28:22), was more mad than ever upon his idols. A brand of infamy is here set upon him for it: This is that king Ahaz, that wretched man, who was the scandal of the house of David and the curse and plague of his generation. Note, Those are wicked and vile indeed that are made worse by their afflictions, instead of being made better by them, who in their distress trespass yet more, have their corruptions exasperated by that which should mollify them, and their hearts more fully set in them to do evil. Let us see what his trespass was. (1.) He abused the house of God; for he cut in pieces the vessels of it, that the priests might not perform the service of the temple, or not as it should be performed, for want of vessels; and, at length, he shut up the doors, that the people might not attend it, 2Ch 28:24. This was worse than the worst of the kings before him had done. (2.) He confronted the altar of God, for he made himself altars in every corner of Jerusalem; so that, as the prophet speaks, they were like heaps in the furrows of the fields, Ho 12:11. And in the cities of Judah, either by his power or by his purse, perhaps by both, he erected high places for the people to burn incense to what idols they pleased, as if on purpose to provoke the God of his fathers, 2Ch 28:25. (3.) He cast off God himself; for he sacrificed to the gods of Damascus (2Ch 28:23), not because he loved them, for he thought they smote him; but because he feared them, thinking that they helped his enemies, and that, if he could bring them into his interest, they would help him. Foolish man! It was his own God that smote him and strengthened the Syrians against him, not the gods of Damascus; had he sacrificed to him, and to him only, he would have helped him. But no marvel that men's affections and devotions are misplaced when they mistake the author of their trouble and their help. And what comes of it? The gods of Syria befriend Ahaz no more than the kings of Assyria did; they were the ruin of him and of all Israel. This sin provoked God to bring judgments upon them, to cut him off in the midst of his days, when he was but thirty-six years old; and it debauched the people so that the reformation of the next reign could not prevail to cure them of their inclination to idolatry, but they retained that root of bitterness till the captivity in Babylon plucked it up.
The chapter concludes with the conclusion of the reign of Ahaz, 2Ch 28:26,27. For aught that appears, he died impenitent, and therefore died inglorious; for he was not buried in the sepulchres of the kings. Justly was he thought unworthy to be laid among them who was so unlike them—to be buried with kings who had used his kingly power for the destruction of the church and not for its protection or edification.
本章記述約坦之子亞哈斯作王的歷史。這是一段敗壞的王朝，更使耶和華的烈怒加增。本章內容：一、他的大惡（代下 28:1-4）。二、他因此使自己陷入的患難（代下 28:5-8）。三、神藉一位先知責備以色列的軍隊，因他們苛待猶大同胞；以及他們怎樣順從地聽從了這責備（代下 28:9-15）。四、隨後臨到亞哈斯和他百姓身上的許多災禍（代下 28:16-21）。五、他卻仍持續拜偶像（代下 28:22-25），他的事蹟就此結束（代下 28:26,27）。