서론
無標題
英文原文
This chapter continues and concludes the history of the reign of Hezekiah. I. The descent which Sennacherib made upon him, and the care he took to fortify himself, his city, and the minds of his people, against that enemy, 2Ch 32:1-8. II. The insolent blasphemous letters and messages which Sennacherib sent him, 2Ch 32:9-19. III. The real answer God gave to Sennacherib's blasphemies, and to Hezekiah's prayers, in the total rout of the Assyrian army, to the shame of Sennacherib and the honour of Hezekiah, 2Ch 32:20-23. IV. Hezekiah's sickness and his recovery from that, his sin and his recovery from that, with the honours that attended him living and dead, 2Ch 32:24-33.
1-8
Sennacherib's Invasion; Hezekiah's Patient Confidence (713 BC)
西拿基立的入侵；希西家的忍耐與信心（主前 713 年）
¹ 這些事以後，又在其堅固之後，亞述王西拿基立來侵入猶大，安營攻擊堅固城，想要攻取歸自己。 ² 希西家見西拿基立來，定意要攻打耶路撒冷， ³ 就與首領和勇士商議，塞住城外各處泉源的水；他們就幫助他。 ⁴ 於是有許多人聚集，塞住一切泉源和通流那地當中的河，說：「亞述諸王為甚麼來，得著許多水呢？」 ⁵ 希西家自己奮勇，修築所有拆毀的城牆，建高直到樓，又在城外築另一道牆；又修固大衛城的米羅，製造許多兵器和小盾。 ⁶ 又設立軍長管理百姓，把他們招聚到城門口的寬闊處，用話勉勵他們，說： ⁷ 「你們當剛強壯膽，不要因亞述王和跟隨他的全軍而懼怕驚惶；因為與我們同在的，比與他同在的更大。 ⁸ 與他同在的是肉臂；與我們同在的是耶和華我們的 神，他要幫助我們，為我們爭戰。」百姓就靠猶大王希西家的話安心了。
此處有：一、西拿基立對希西家國度所發動的可畏計謀，以及他所發起的猛烈攻勢。這位西拿基立，正如後來的尼布甲尼撒，是當時那地區的恐懼、鞭子和大壓迫者。他企圖在四鄰的廢墟上為自己建立無邊的帝國。他的前任撒縵以色不久前已攻取以色列國，將十個支派擄去。西拿基立也照樣想要攻取猶大歸自己。驕傲與野心驅使人貪圖普世的統治權。值得注意的是，正在這時候，羅馬——日後要統治「地上諸王」比任何別國都多的那座城——由羅慕路斯所建。西拿基立在猶大改革、並在其中重立宗教之後，立即侵入猶大：「這些事以後，他進入猶大」（代下 32:1）。1. 這是 神的護理巧妙的安排，使他在改革完成並立定之前並未攪擾他們，否則那時或會使之停頓。2. 他或許有意要因希西家廢除那偶像崇拜——他自己所熱衷的——而加以懲罰。他把希西家所作的視為褻瀆，以為他已脫離了 神的保護。於是視他為容易到手的獵物。3. 神在此時如此安排，使他能有機會在這歸回改革之民的一邊顯出自己的大能。他把這患難加於他們，為要自己得榮耀，也使他們得著拯救的尊榮。「這些事以後，又在其堅固之後」，人本以為所聽見的無非完美的平安，無人敢招惹這樣配得 神恩的百姓；然而我們接著聽見的消息，卻是一支威嚇毀滅的軍隊開進這地，要將一切化為荒場。我們可能正行在本分之中，仍會遭遇患難與危險。 神如此安排，是為試驗我們對他的信靠，並彰顯他對我們的眷顧。西拿基立進入猶大時所遇到的微小抵抗，使他以為一切盡屬自己。他想要「攻取一切堅固城」（代下 32:1），又定意「攻打耶路撒冷」（代下 32:2）。參王下 18:7、13。
二、希西家為抵擋這場威脅他的風暴而謹慎所作的準備。他「與首領商議」當作何事、當採何策（代下 32:3）。在他們的建議下，他預備了：1. 讓這地給敵軍冷待——他設法使敵軍在其中找不到水（這樣他的軍隊必因渴而死），或至少水源缺乏，使軍隊因此軟弱、不能應戰。一支強大的軍隊，若缺水僅數日，便不過是一堆乾塵。於是人人立即動手「塞住泉源」，並「通流那地當中的河」，把那水（大概是）藉地下管道引入城內。今日對入侵之軍隊前燒毀糧草的計策，正與此相仿。2. 讓這城給敵軍熱待。為此他修補城牆，建造樓宇，又製造許多兵器（或如旁註所言「刀劍」或「武器」）與小盾（代下 32:5），並設立軍長（代下 32:6）。請注意：凡信靠 神保守自己安全的，仍當採用正當的方法以保安全，否則便是試探他，而非信靠他。「 神必預備」，但我們也當如此行。
三、他對百姓在這患難中倚靠 神 所給的鼓勵。他把百姓招聚到一處寬闊的街道上，「用話勉勵他們」（代下 32:6）。他自己無所畏懼，深信這入侵必有好結果。他不像他父親那樣——他父親多有使他戰慄的罪咎，卻無激勵他的信心，以致在公眾危險之時，「他的心搖動，好像林中的樹被風搖動一樣」，難怪「他百姓的心也是如此」（賽 7:2）。他以自己所說的話，使百姓——尤其是軍長——活潑有力，正如原文所說的「對他們的心說話」。1. 他設法壓制他們的恐懼：「你們當剛強壯膽」；不要想獻城或議和，而要決心堅守到底；不要想失城，或落在仇敵手中；並無危險。讓士兵剛勇，堅守崗位，執持兵器，英勇作戰，讓市民鼓勵他們如此行：「不要因亞述王而懼怕驚惶。」先知曾這樣從 神鼓勵他們（賽 10:24）：「不要怕亞述人」；此處王也照樣鼓勵他們。就在這時，「錫安中的罪人戰兢」（賽 33:14），但義人「居高位」（賽 33:15–16），並「思量可怖之事」以致勝過它。參賽 33:18，那裡所指即此處所記。2. 他設法維持他們的信心，以壓制並止息他們的恐懼。「西拿基立有『許多群眾』與他同在，然而與我們同在的比與他同在的更多；因為我們有 神與我們同在，你們算他為多少呢？與仇敵同在的是肉臂，他所信靠的；但與我們同在的是耶和華，他的權能無可抗拒，是我們的 神，他的應許不能違背，是與我們立約的 神，要幫助我們，為我們爭戰——不僅幫助我們爭戰，更要為我們爭戰，若他願意」；他在此正如此行了。請注意：信靠 神 之確信，能使我們超越對人的恐懼。「怕欺壓者之暴怒的，就忘了造他的耶和華」（賽 51:12–13）。希西家大概還說了許多類似的話，而百姓安心於他所說的——不是單憑他的話，而是憑他所說關於 神與他們同在、並有能力解救他們的話；他們信了這話，便得著安息。願耶穌基督的好臣民與好士兵也這樣安息在他的話語上，放膽說：「 神既為我們，誰能敵我們呢？」
英文原文
Sennacherib's Invasion; Hezekiah's Patient Confidence (713 BC)
¹ After these things, and the establishment thereof, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself.
² And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem,
³ He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him.
⁴ So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water?
⁵ Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance.
⁶ And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying,
⁷ Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him:
⁸ With him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.
Here is, I. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made upon it. This Sennacherib was now, as Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of that part of the world. He aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours. His predecessor Shalmaneser had lately made himself master of the kingdom of Israel, and carried the ten tribes captives. Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men upon grasping at universal dominion. It is observable that, just about this time, Rome, a city which afterwards came to reign more than any other had done over the kings of the earth, was built by Romulus. Sennacherib invaded Judah immediately after the reformation of it and the re-establishment of religion in it: After these things he entered into Judah, 2Ch 32:1. 1. It was well ordered by the divine Providence that he did not give them this disturbance before the reformation was finished and established, as it might then have put a stop to it. 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted. He looked upon Hezekiah as profane in what he had done, and as having thrown himself out of the divine protection. He accordingly considered him as one who might easily be made a prey of. 3. God ordered it at this time that he might have an opportunity of showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them that he might have the honour, and might put on them the honour, of their deliverance. After these things, and the establishment thereof, one would have expected to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear is that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty and yet meet with trouble and danger. God orders it so for the trial of our confidence in him and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah induced him to imagine that all was his own. He thought to win all the fenced cities (2Ch 32:1), and purposed to fight against Jerusalem, 2Ch 32:2. See 2Ki 18:7,13.
II. The preparation which Hezekiah prudently made against this storm that threatened him: He took counsel with his princes what he should do, what measures he should take, 2Ch 32:3. With their advice he provided, 1. That the country should give him a cold reception, for he took care that he should find no water in it (and then his army must perish for thirst), or at least that there should be a scarcity of water, by which his army would be weakened and unfitted for service. A powerful army, if it want water but a few days, will be but a heap of dry dust. All hands were set immediately to work to stop up the fountains, and the brook that ran through the midst of the land, turning that (it is probable) into the city by pipes under-ground. Such as this is the policy commonly practised now-a-days of destroying the forage before an invading army. 2. That the city should give him a warm reception. In order to this he repaired the wall, raised towers, and made darts (or, as it is in the margin, swords or weapons) and shields in abundance (2Ch 32:5), and appointed captains, 2Ch 32:6. Note, Those that trust God with their safety must yet use proper means for their safety, otherwise they tempt him, and do not trust him. God will provide, but so must we also.
III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spoke comfortably to them, 2Ch 32:6. He was himself undaunted, being confident the invasion would issue well. He was not like his father, who had much guilt to terrify him and no faith to encourage him, so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Isa 7:2. With what he said he put life into his people, his captains especially, and spoke to their heart, as the word is. 1. He endeavoured to keep down their fears: "Be strong and courageous; do not think of surrendering the city or capitulating, but resolve to hold it out to the last man; do not think of losing the city, nor of falling into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, stand to their arms, and fight manfully, and let the citizens encourage them to do so: Be not afraid nor dismayed for the king of Assyria." The prophet had thus encouraged them from God (Isa 10:24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa 33:14), but the righteous dwelt on high (Isa 33:15,16) and meditated on terror so as to conquer it. See Isa 33:18, which refers to what is recorded here. 2. He endeavoured to keep up their faith, in order to the silencing and suppressing of their fears. "Sennacherib has a multitude with him, and yet there are more with us than with him; for we have God with us, and how many do you reckon him for? With our enemy is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible, our God, whose promise is inviolable, a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us if he please:" and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor forgetteth the Lord his Maker, Isa 51:12,13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them, the belief of which made them easy. Let the good subjects and soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God is for us, who can be against us?
9-23
The Destruction of the Assyrians (713 BC)
亞述人的毀滅（主前713年）
⁹ 此後，亞述王西拿基立和他的全軍攻打拉吉，又差派臣僕到耶路撒冷，去見猶大王希西家和一切在耶路撒冷的猶大人，說： ¹⁰ 「亞述王西拿基立如此說：你們倚靠甚麼，竟在耶路撒冷受困困呢？ ¹¹ 希西家豈不是誘惑你們，使你們死於飢渴麼？他曾說：耶和華——我們的神必救我們脫離亞述王的手。 ¹² 這希西家豈不是廢去他的邱壇和祭壇，對猶大和耶路撒冷的人說：你們當在一個壇前敬拜，在其上燒香麼？ ¹³ 我和我列祖向列國眾民所行的，你們不知道麼？列邦的神何嘗能救自己的地脫離我的手呢？ ¹⁴ 我列祖所滅盡的列國中，那些神有誰能救自己的民脫離我的手呢？難道你們的神能救你們脫離我的手麼？ ¹⁵ 所以你們不要被希西家欺哄、誘惑，也不要信他。無論哪一邦哪一國的神，都不能救他的民脫離我和我列祖的手；何況你們的神，更不能救你們脫離我的手了。」 ¹⁶ 他的臣僕還說別的話，毀謗耶和華神和他的僕人希西家。 ¹⁷ 西拿基立又寫信毀謗耶和華——以色列的神，譏誚他說：列邦的神既不能救自己的民脫離我的手，希西家的神也不能救他的民脫離我的手了。 ¹⁸ 他們大聲用猶大言語向耶路撒冷城上的人呼喊，要驚嚇他們、擾亂他們，要攻取那城。 ¹⁹ 他們論耶路撒冷的神，如同論世上人手所造的神一樣。 ²⁰ 希西家王和亞摩斯的兒子先知以賽亞因此禱告，向天呼求。 ²¹ 耶和華就差遣一個使者，進入亞述王營中，把一切有能的勇士和將帥官長盡都滅了。這樣，亞述王滿面含羞地回到本國。他進了自己神的廟中，就是他親生的兒子在那裡用刀殺了他。 ²² 這樣，耶和華救了希西家和耶路撒冷的居民脫離亞述王西拿基立的手，又脫離一切仇敵的手，又在四圍引導他們。 ²³ 有許多人到耶路撒冷，將供物獻與耶和華，又將寶物送給猶大王希西家。從此以後，希西家在列邦人眼中看為尊大。
關於西拿基立的狂怒與褻瀆、希西家的禱告，以及耶路撒冷因亞述軍兵被毀滅而得拯救，我們在列王紀下十八1至十九37已有更詳盡的記載。此處所述較為簡略，卻也足以表明三件事：
一、教會仇敵的不敬與惡毒。西拿基立正忙於圍攻拉吉（代下三十二9），卻聽聞希西家正在加固耶路撒冷、激勵百姓堅守不屈，於是在他親自來圍攻之前，先差使者發表講話，又親自寫信，要恐嚇希西家和百姓投降獻城。請看，1. 他對猶大王的大惡意念，企圖使百姓背叛對王的效忠。他並未以君子之風與希西家商議，也未向他提出公正的條款，而是採用卑劣鄙陋的手段——這與君王身份不符——來威嚇平民，勸他們棄王而去。他把希西家描繪成存心欺哄百姓、將他們引向毀滅、要「使他們死於飢渴」的人（代下三十二11）；又說他已大大害了他們，使他們招致神的不悅，因為他廢去了邱壇和祭壇（代下三十二12）；又說他不顧百姓共同的利益，硬要抵抗一股必使他們覆沒的力量（代下三十二15）。2. 他對以色列之神的大褻瀆——被稱為「耶路撒冷的神」（代下三十二19），因為那是神所揀選立為己名的地方，又因為那是如今受敵人威脅、並受神護理特別保護的地方。這個驕傲的褻瀆者將偉大的耶和華——天地的創造主——與列邦那些糞堆般的神、人手所做的偶像相提並論，以為他拯救敬拜者的能力並不比那些假神拯救敬拜者的能力更強（代下三十二19），彷彿那無限永恆的靈並不比一塊石頭或一根木頭更有智慧、更有能力。他誇耀自己勝過列邦諸神的功績，那些神無一能保護自己的百姓（代下三十二13-15），由此推論：「難道你們的神能救你們脫離我的手麼？」（代下三十二14），更說「何況你們的神」似乎他比其中任何一個都更無能，彷彿他施救的能力還不如他們。他們就這樣辱罵，且是寫成文字來辱罵（這更為蓄意，也就更為惡劣），「辱罵耶和華——以色列的神」，似乎他是個虛名、與其餘一切神一樣（代下三十二17）。西拿基立在他所吩咐的話中已經說得太多；但似乎他的褻瀆還嫌不足，他的臣僕從主人那裡學了傲慢，所說的比他所吩咐的更多，「別的話毀謗耶和華神和他的僕人希西家」（代下三十二16）。神也記念人怎樣論他的僕人，並要為此追討，正如他記念人怎樣論他自己一樣。這一切都是為要恐嚇百姓，使他們失去對神的盼望；大衛的仇敵也曾試圖如此動搖他（詩十一1，四十二10），說：「神必不幫助他」（詩三2，七十一11）。他們如此行，指望藉著使守城者手軟而取城。撒但在試探中，正是要毀滅我們對神全足的信心，因為他知道只要作到這一點，便能達到目的；正如我們的「信心不至於失」，便能守住陣地（路二十二32）。
二、教會朋友的本分和利益——即在患難之日禱告，向天呼求。希西家和先知以賽亞正是這樣作的（代下三十二20）。君王與先知如此同心禱告，真是蒙福的時刻。有人憂愁麼？有人恐懼麼？讓他禱告。我們藉此將神拉到我們一邊，也藉此在主裡剛強自己。此處論到向神禱告稱為「向天呼求」，因為我們在禱告中當仰望在天上我們的父——他從那裡觀看世上的人子，也在那裡設立了他的寶座。
三、教會之神的權能與良善。他既能管束他的仇敵——任憑他們有多高，也能救助他的朋友——任憑他們有多低。
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正如他仇敵的褻瀆使他發憤攻擊他們（申三十二27），他百姓的禱告也使他發憤救助他們。此處正是如此。（一）亞述的軍隊被一位天使的劍所滅，這劍尤其以擊殺那些勇士和將帥官長為快——他們曾藐視任何凡人的劍。神喜愛使驕傲安逸的人降卑。他爾根說：是主的道（永恆的道）差遣迦百列執行這刑罰，並且是用閃電完成的，時在逾越節之夜；那一夜正是天使擊殺埃及長子之夜。然而這還不是全部。（二）亞述王既受了這羞辱，又被自己兒子的劍所滅。「就是他親生的兒子在那裡用刀殺了他」（代下三十二21）。他先受辱，後被殺——先蒙羞，後喪命。禍患追趕罪人；當他們逃過一難，又落在另一個意料之外的禍患中。
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藉著這奇妙的作為，（一）神得了榮耀，因他保護了自己的百姓。他便這樣拯救了耶路撒冷，不僅脫離西拿基立的手，也脫離「一切仇敵」的手（代下三十二22）；因為這樣的拯救乃是許多恩惠尚在前頭的憑據；他「又在四圍引導他們」，即護衛他們。神藉著引導他的百姓來護衛他們，指示他們當行的事，便救他們脫離一切計謀與攻擊。因這事「有許多人到耶路撒冷，將供物獻與耶和華」，因為他們看見神護衛自己百姓的大能。外人因此受感而求他的恩，仇敵也求息他的怒，兩者都帶禮物到他的殿中，作為他們關注和渴慕的憑據。（二）希西家被尊大，因他是天上的寵兒、特別蒙眷顧的人。「有許多人……將寶物送給他」（代下三十二22-23），作為對他尊敬的記號，也是為要在他面前建立關係。藉著神的恩待，仇敵喪失，朋友得著。
英文原文
The Destruction of the Assyrians (713 BC)
⁹ After this did Sennacherib king of Assyria send his servants to Jerusalem, (but he himself laid siege against Lachish, and all his power with him,) unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying,
¹⁰ Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem?
¹¹ Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria?
¹² Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?
¹³ Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?
¹⁴ Who was there among all the gods of those nations that my fathers utterly destroyed, that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand?
¹⁵ Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?
¹⁶ And his servants spake yet more against the LORD God, and against his servant Hezekiah.
¹⁷ He wrote also letters to rail on the LORD God of Israel, and to speak against him, saying, As the gods of the nations of other lands have not delivered their people out of mine hand, so shall not the God of Hezekiah deliver his people out of mine hand.
¹⁸ Then they cried with a loud voice in the Jews' speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city.
¹⁹ And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man.
²⁰ And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven.
²¹ And the LORD sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.
²² Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.
²³ And many brought gifts unto the LORD to Jerusalem, and presents to Hezekiah king of Judah: so that he was magnified in the sight of all nations from thenceforth.
This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2Ki 18:1-19:37 It is contracted here, yet large enough to show these three things:—
I. The impiety and malice of the church's enemies. Sennacherib has his hands full in besieging Lachish (2Ch 32:9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. He represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (2Ch 32:11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (2Ch 32:12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, 2Ch 32:15. 2. His great impiety against the God of Israel, the God of Jerusalem he is called (2Ch 32:19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (2Ch 32:19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (2Ch 32:13-15), and thence inferred not only, How shall your God deliver you? (2Ch 32:14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, 2Ch 32:17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, 2Ch 32:16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Ps 11:1,42:10), saying, There is no help for him in God, Ps 3:2,71:11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Lu 22:32.
II. The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, 2Ch 32:20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.
III. The power and goodness of the church's God. He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low.
1. As the blasphemies of his enemies engage him against them (De 32:27), so the prayers of his people engage him for them. They did so here. (1.) The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all. (2.) The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, 2Ch 32:21. Thus was he mortified first, and then murdered—shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen.
2. By this work of wonder, (1.) God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, 2Ch 32:22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire. (2.) Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (2Ch 32:22,23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained.
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The Death of Hezekiah (698 BC)
希西家之死（主前698年）
²⁴ 那時希西家病得要死，就禱告耶和華。耶和華應允他，賜他一個兆頭。 ²⁵ 希西家卻沒有照他所蒙的恩報答耶和華；因他心裡驕傲，所以忿怒要臨到他、臨到猶大和耶路撒冷。 ²⁶ 但希西家和耶路撒冷的居民因心裡驕傲而自卑，所以耶和華的忿怒在希西家在世的日子沒有臨到他們。 ²⁷ 希西家大有尊榮資財。他為自己建造府庫，收存金銀、寶石、香料、盾牌，以及各樣珍奇之物； ²⁸ 又建造倉房，收藏五穀、新酒、和油；又為各樣牲畜建牛棚羊圈。 ²⁹ 他為自己建立城邑，還有許多的羊群牛群；因為神賜他極多的財產。 ³⁰ 這希西家塞了基訓的上源，引水直下，流到大衛城的西邊。希西家所行的事，盡都亨通。 ³¹ 然而巴比倫諸王的使者奉差遣來見他，為那在地上所行的奇事而查問的時候，神離開他，要試驗他，好知道他心內一切。 ³² 希西家其餘的事，和他的善行，都寫在亞摩斯的兒子先知以賽亞的異象書上，和猶大、以色列諸王記上。 ³³ 希西家與他列祖同睡，葬在大衛子孫墳墓中至高的地方。他死的時候，全猶大和耶路撒冷的居民都尊崇他。他兒子瑪拿西接續他作王。
我們在此以三件事為希西家的故事作結：
一、他的疾病與康復（代下三十二24）。此處對他的疾病只是簡略提及；我們在王下二十1-11已有詳盡的記載。他的病看似必死。在病危之際他禱告了。神應允他，並賜他一個康復的兆頭——日影向後退十度。
二、他的罪與他為此的悔改，這也記於王下二十12-21等處，較為詳盡。然而此處又有幾點關於他的罪的事，是前書所未提的。1. 這事的緣起是巴比倫王差遣尊貴的使節來祝賀他康復。但此處加添說，他們來也是「為那在地上所行的奇事」要查問（代下三十二31），那奇事或是亞述軍隊的毀滅，或是日影的倒退。亞述人是他們的仇敵；他們來查問亞述的敗亡，為要因此歡喜。太陽是他們的神；他們來查問太陽向希西家所施的恩，為要尊崇他們的神所尊崇的希西家（代下三十二31）。這些奇事本是要驚醒一個遲鈍漫不經心的世界，使他們轉離啞巴瘸腿的偶像，歸向又真又活的神；人確實為之驚訝，卻未因此歸正——直到那地發生了更大的奇事，就是耶穌基督顯現之時（太二1-2）。2. 在這事上神任憑他自己，要試驗他（代下三十二31）。神本可以藉他全能的恩典阻止這罪；但他容許了這事，為著智慧聖潔的目的——藉著這試驗和他其中的軟弱，使他「知道」（這是希伯來文常用的表達），就是使人知道他心裡所存的——他並不如自己所想的那樣在恩典中完全，而與別人一樣有自己的愚妄和軟弱。神任憑他為自己的財富驕傲，為要保守他不因自己的聖潔驕傲。認識自己，認識自己的軟弱和罪性，使我們不至自恃自信，而是常常謙卑看自己，並倚靠神的恩典而活——這對我們原是好的。我們並不認識自己心中的敗壞，也不知道神若任憑我們，我們會作甚麼。「主啊，不叫我們遇見試探。」3. 他的罪是「他心裡驕傲」（代下三十二25）。他因神在許多事上所賜的尊榮——四鄰送禮所給他的尊榮，以及如今巴比倫王竟差遣使節來奉承結納他——而驕傲自大，過於所當有的。希西家既除滅了別的偶像，便開始將自己偶像化了。偉大的人、好人、有用的人，何等需要研究自己的軟弱和愚妄，以及自己所欠白白之恩的債，好使他們永不高看自己，並且誠懇地求神遮掩他們的驕傲，使他們常存謙卑！4. 他罪的加重在於他對神向他所施的恩惠報答得太差，竟以那些恩惠作為他驕傲的養料和燃料（代下三十二25）：「他沒有照他所蒙的恩報答耶和華。」請注意，凡從神領受憐憫的人，理當設法為所領受的恩惠作出相稱的回報；若不這樣行，他們的忘恩必被追討。我們雖不能作出等價的回報，也不能當作欠債來償還，卻當以承認恩惠的方式回報。「我拿甚麼報答」才能蒙悅納呢（詩一一六12）？5. 他因這罪而落在神的不悅之下；雖然這只是心中的罪，而表面看來似乎無辜、甚至是人情之常（向朋友展示寶物），卻因這事忿怒臨到他和他國（代下三十二25）。請注意，驕傲是神極其恨惡的罪，尤其是在他自己的百姓中。自高的，必被降為卑，必被置於使人謙卑的护理之下。大衛因數點百姓的驕傲，也招來了忿怒。6. 他為這罪的悔改：「他因心裡驕傲而自卑了。」請注意，（一）神雖為著智慧聖潔的目的容許他的百姓陷入罪中，卻不會任憑他們在其中安然躺臥；他們「不至全然被棄」。（二）心中的罪也當悔改，即使沒有進一步付諸行動。（三）自卑是悔改不可少的一環。（四）我們因高抬自己而有的心中驕傲，正是一項我們當特別為之自卑的罪。（五）百姓當為他們君王的罪哀傷。耶路撒冷的居民與希西家一同自卑，因為他們或知道自己也有同樣的罪，或至少怕與刑罰有分。大衛驕傲數點百姓之時，百姓都因他的罪受苦。7. 於是刑罰被暫緩。忿怒沒有在他作王的日子臨到。他活著的時候，國中有太平，真理得勢；悔改之效能使神的怒氣記號挪開、或至少推延，由此可見一斑。
三、此處記載希西家所受的尊榮。1. 他活著時神護理所賜的尊榮。他「大有尊榮資財」（代下三十二27），充滿了他的府庫，為他的營區備足糧餉，堅固了他的城，凡他所願行的他都行了；因為神「賜他極多的財產」（代下三十二29）。在他許多工程之中，又提到他引導基訓水道的事（代下三十二30），那是在西拿基立入侵之時所作的（代下三十二3-4）。那水原流入所謂「舊池」（賽二十二11）和「上池」（賽七3）；他卻把水聚到一處新地方，為了城的更大便利，稱為「下池」（賽二十二9）。概括而言，他「所行的事，盡都亨通」，因為那些都是善工。2. 他死後人們對他記念所給的尊敬。（一）先知以賽亞記述了他的生平與作王（代下三十二32）——記述了他的作為和他的善行（或作敬虔），這些被記念是尊榮的一部分，作為別人的榜樣。（二）百姓「死的時候尊崇他」（代下三十二33），將他葬在諸墓之至高處，為他焚燒之物與亞撒一樣隆重，或更榮耀的是——為他大大哀哭，如同為約西亞所作的一樣。請看，認真敬虔的尊榮如何在人的良心中顯明。雖然恐怕大多數的百姓並未真心跟從改革的君王，卻不能不稱讚他們為改革所作的努力，那些王的記念在他們中間是蒙福的。我們虧欠那些在當代大有作為的人的，就是在他们死後尊崇他們——那時他們已不在諂媚所能及的範圍之內，我們也已看見了他們為人的結局。這債若按理清還，必鼓勵別人也照樣去行。
英文原文
The Death of Hezekiah (698 BC)
²⁴ In those days Hezekiah was sick to the death, and prayed unto the LORD: and he spake unto him, and he gave him a sign.
²⁵ But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem.
²⁶ Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the LORD came not upon them in the days of Hezekiah.
²⁷ And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels;
²⁸ Storehouses also for the increase of corn, and wine, and oil; and stalls for all manner of beasts, and cotes for flocks.
²⁹ Moreover he provided him cities, and possessions of flocks and herds in abundance: for God had given him substance very much.
³⁰ This same Hezekiah also stopped the upper watercourse of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works.
³¹ Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to enquire 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.
³² Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.
³³ And Hezekiah slept with his fathers, and they buried him in the chiefest of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honour at his death. And Manasseh his son reigned in his stead.
Here we conclude the story of Hezekiah with an account of three things concerning him:—
I. His sickness and his recovery from it, 2Ch 32:24. The account of his sickness is but briefly mentioned here; we had a large narrative of it, 2Ki 20:1-11 His disease seemed likely to be mortal. In the extremity of it he prayed. God answered him, and gave him a sign that he should recover, the going back of the sun ten degrees.
II. His sin and his repentance for it, which were also more largely related, 2Ki 20:12-21, etc. Yet several things are here observed concerning his sin which we had not there. 1. The occasion of it was the king of Babylon's sending an honourable embassy to him to congratulate him on his recovery. But here it is added that they came to enquire of the wonder that was done in the land (2Ch 32:31), either the destruction of the Assyrian army or the going back of the sun. The Assyrians were their enemies; they came to enquire concerning their fall, that they might triumph in it. The sun was their god; they came to enquire concerning the favour he had shown to Hezekiah, that they might honour him whom their god honoured, 2Ch 32:31. These miracles were wrought to alarm and awaken a stupid careless world, and turn them from dumb and lame idols to the living God; and men were startled by them, but not converted till a greater wonder was done in that land, in the appearing of Jesus Christ, Mt 2:1,2. 2. God left him to himself in it, to try him, 2Ch 32:31. God, by the power of his almighty grace, could have prevented the sin; but he permitted it for wise and holy ends, that, by this trial and his weakness in it, he might know, that is, it might be known (a usual Hebraism), what was in his heart, that he was not so perfect in grace as he thought he was, but had his follies and infirmities as other men. God left him to himself to be proud of his wealth, to keep him from being proud of his holiness. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited or self-confident, but may always think meanly of ourselves and live in a dependence upon divine grace. We know not the corruption of our own hearts, nor what we shall do if God leave us to ourselves. Lord, lead us not into temptation. 3. His sin was that his heart was lifted up, 2Ch 32:25. He was proud of the honour God had put upon him in so many instances, the honour his neighbours did him in bringing him presents, and now that the king of Babylon should send an embassy to him to caress and court him: this exalted him above measure. When Hezekiah had destroyed other idolatries he began to idolize himself. O what need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves, and to beg earnestly of God that he will hide pride from them and always keep them humble! 4. The aggravation of his sin was that he made so bad a return to God for his favours to him, making even those favours the food and fuel of his pride (2Ch 32:25): He rendered not again according to the benefit done unto him. Note, It is justly expected that those who have received mercy from God should study to make some suitable returns for the mercies they have received; and, if they do not, their ingratitude will certainly be charged upon them. Though we cannot render an equivalent, or the payment of a debt, we must render the acknowledgment of a favour. What shall I render that may be so accepted? Ps 116:12. 5. The divine displeasure he was under for this sin; though it was but a heart-sin, and the overt-act seemed not only innocent but civil (the showing of his treasures to a friend), yet wrath came upon him and his kingdom for it, 2Ch 32:25. Note, Pride is a sin that God hates as much as any, and particularly in his own people. Those that exalt themselves must expect to be abased, and put under humbling providences. Wrath came on David for his pride in numbering the people. 6. His repentance for this sin: He humbled himself for the pride of his heart. Note, (1.) Though God may, for wise and holy ends, suffer his people to fall into sin, yet he will not suffer them to lie still in it; they shall not be utterly cast down. (2.) Heart-sins are to be repented of, though they go no further. (3.) Self-humiliation is a necessary branch of repentance. (4.) Pride of heart, by which we have lifted up ourselves, is a sin for which we ought in a special manner to humble ourselves. (5.) People ought to mourn for the sins of their rulers. The inhabitants of Jerusalem humbled themselves with Hezekiah, because they either knew that they also had been guilty of the same sin, or at least feared that they might share in the punishment. When David, in his pride, numbered the people, they all smarted for his sin. 7. The reprieve granted thereupon. The wrath came not in his days. While he lived the country had peace and truth prevailed; so much does repentance avail to put by, or at least to put off, the tokens of God's anger.
III. Here is the honour done to Hezekiah, 1. By the providence of God while he lived. He had exceeding much riches and honour (2Ch 32:27), replenished his stores, victualled his campus, fortified his city, and did all he wished to do; for God had given him very much substance, 2Ch 32:29. Among his great performances, his turning the water-course of Gihon is mentioned (2Ch 32:30), which was done upon occasion of Sennacherib's invasion, 2Ch 32:3,4. The water had come into that which is called the old pool (Isa 22:11) and the upper pool (Isa 7:3); but he gathered the waters into a new place, for the greater convenience of the city, called the lower pool, Isa 22:9. And, in general, he prospered in all his works, for they were good works. 2. By the respect paid to his memory when he was dead. (1.) The prophet Isaiah wrote his life and reign (2Ch 32:32), his acts and his goodness or piety, or which it is part of the honour to be recorded and remembered, for examples to others. (2.) The people did him honour at his death (2Ch 32:33), buried him in the chief of the sepulchres, made as great a burning for him as for Asa, or, which is a much greater honour, made great lamentation for him, as for Josiah. See how the honour of serious godliness is manifested in the consciences of men. Though it is to be feared that the generality of the people did not heartily comply with the reforming kings, yet they could not but praise their endeavours for reformation, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day to do them honour at their death, when they are out of the reach of flattery and we have seen the end of their conversation. The due payment of this debt will be an encouragement to others to do likewise.
本章繼續並結束希西家作王的歷史。一、西拿基立前來攻擊他，以及他為抵禦這仇敵、為堅固自己、堅固他的城、又堅固百姓的心所作的防備（代下 32:1-8）。二、西拿基立差人送來的狂妄褻瀆的信件與口信（代下 32:9-19）。三、神對西拿基立的褻瀆、對希西家的禱告所作實實在在的回應——亞述全軍徹底潰敗，使西拿基立蒙羞，使希西家得榮（代下 32:20-23）。四、希西家的病與他的康復、他的罪與他的回轉，以及他生前死後所伴隨的尊榮（代下 32:24-33）。