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英文原文
When the prophet had condemned Ephraim for lies and deceit he comforted himself with this, that Judah yet "ruled with God, and was faithful with the Most Holy," Ho 11:12. It was a very melancholy view which the last chapter gave us of the desolations of Israel; but this chapter shows us the affairs of Judah in a good posture at the same time, that it may appear God has not quite cast off the seed of Abraham, Ro 11:1. Hezekiah is here upon the throne, I. Reforming his kingdom, 2Ki 18:1-6. II. Prospering in all his undertakings (2Ki 18:7,8), and this at the same time when the ten tribes were led captive, 2Ki 18:9-12. III. Yet invaded by Sennacherib, the king of Assyria, 2Ki 18:13. 1. His country put under contribution, 2Ki 18:14-16. 2. Jerusalem besieged, 2Ki 18:17. 3. God blasphemed, himself reviled, and his people solicited to revolt, in a virulent speech made by Rabshakeh, 2Ki 18:18-37. But how well it ended, and how much to the honour and comfort of our great reformer, we shall find in the next chapter.
1-8
Hezekiah's Good Reign (726 BC)
希西家美好的治理（主前726年）
¹ 以色列王以拉的兒子何細亞第三年，猶大王亞哈斯的兒子希西家登基。
² 他登基的時候年二十五歲，在耶路撒冷作王二十九年。他母親名叫亞比，是撒迦利雅的女兒。
³ 希西家行耶和華眼中看為正的事，效法他祖大衛一切所行的。
⁴ 他廢去邱壇，毀壞柱像，砍下木偶，打碎摩西所造的銅蛇；因為到那時以色列人仍向銅蛇燒香；希西家叫它作銅塊。
⁵ 希西家倚靠耶和華以色列的神；在他前後的猶大諸王中沒有一個及他的。
⁶ 因為他專靠耶和華，總不離開跟隨他，謹守耶和華所吩咐摩西的誡命。
⁷ 耶和華與他同在；他無論往何處去盡都亨通。他背叛亞述王，不肯事奉他。
⁸ 他攻擊非利士人，直到迦薩並四境，從守望的樓到堅固城。
此處我們讀到希西家作王的一般記述。比較他與他父親的年齡可見，他是在父親約十一、二歲時出生的；這是神護理的安排，好叫他在父親罪孽滿盈之時，已是成年、能擔當事務的人。此處有：
I. 他極大的敬虔，這格外可奇，因為他父親十分邪惡卑劣，是最壞的王之一；他卻是最好的王之一；這可向我們暗示：任何人之中的善，都不是出於自然，而是出於恩典——白白的恩典、主權的恩典；這恩典違背自然，把本來野橄欖接在好橄欖上（Ro 11:24）；這也表明恩典能勝過最大的難處和不利的條件：亞哈斯大概給兒子壞的教育，也給了壞的榜樣；他的祭司烏利亞也許受託教導他；他的隨從和同伴，我們可以推想，都是沉迷偶像崇拜的人；然而希西家卻成為格外善良的人。神的恩典要動工時，有什麼能攔阻呢？
1. 他是大衛真正的兒子，而大衛有許多敗壞的後裔（2Ki 18:3）：他行耶和華眼中看為正的事，效法他祖大衛一切所行的——約是與大衛立的，所以他有權享受約的益處。我們讀過他們有些人行正事，卻不如大衛（2Ki 14:3）；他們不如大衛那樣愛慕神的律例、那樣緊緊跟隨；希西家卻是第二個大衛，對神的話和神的殿有如大衛那樣的愛慕。我們不要被一種觀念所嚇倒，以為美德必然不斷衰退——好像時勢和人一旦敗壞，就必越來越壞；這並不一定；因為在許多壞王之後，神興起了一位像大衛自己一樣的王。
2. 他是國家熱心的改革者；正如我們所見（2Ch 29:3），他早早開始如此行，一登基就動手，毫不遲延。他發現國家極其腐敗，百姓凡事過於迷信。他們向來如此，但在上一朝比從前更糟。借著他邪惡父親的影響，偶像崇拜的洪水已淹沒全國；他的心（我們可以推想）在父親還活著時就為這偶像崇拜憂憤（正如保羅在雅典），所以他一掌權，就著手廢除它（2Ki 18:4）——雖然考慮到百姓對它的依戀，他可能認為非經反對不能作成。（1）柱像和木偶完全是偶像崇拜的、外邦來的。這些他打碎毀滅。雖是他父親所立、所寵愛的，他也不肯保護。我們決不可為尊重地上的父母而羞辱神。（2）邱壇雖有時被先知在特殊場合使用，又至今被好王睜一隻眼閉一隻眼，卻仍是對聖殿的冒犯，是違背只在其中敬拜的律法；又因不受祭司的監察，給引入偶像崇拜的慣例提供了機會。所以以神的話為準則（而不是以前任為榜樣）的希西家，廢除了它們，立法廢除它們，拆毀其中所建的禮拜堂、帳幕和祭壇，並禁止使用——這律法被有力地執行；大概以色列國如今因拜偶像所受的可怕審判，使希西家更加熱心，使百姓更樂意順服。鄰國的損害成為我們的鑑戒，這是好的。（3）銅蛇原是出於神的設立，卻因被濫用於偶像崇拜，他把它打碎。以色列人把它帶到迦南；他們把它設在哪裡我們不得而知，但看來它一直被小心保存，作為神在曠野對他們列祖施恩的記念，並作為Nu 21:9那故事的傳統證據，為鼓勵病人向神求醫治、鼓勵悔改的罪人向他求憐憫之用。但日久當他們開始敬拜受造之物過於造物的主時，那些不肯敬拜從外邦借來的形像（如他們一些鄰國所作）的人，卻被那誘惑人的引入向銅蛇燒香，因為那銅蛇是照神的命令造的，也曾作過使他們得益的工具。但希西家為神的尊榮敬虔發熱心，不但禁止百姓敬拜它，更為使它不再如此被濫用，向百姓指明它是銅塊——不過是一塊銅而已——所以向它燒香是空虛邪惡的事；於是他把它打碎，按帕特里克主教的解釋，就是磨成粉末，撒在空中，使它一無碎片存留。若有人以為銅蛇當有的尊榮因此減損，他們必發現在Joh 3:14中豐豐富富地補回來了——我們的救主把它作為自己的預表。好的事物被偶像化時，捨棄比保留更好。
3. 他在此是絕無僅有的（2Ki 18:5）。猶大諸王中沒有一個像他，無論在他之前或之後。 他的改革有兩點格外傑出：——（1）勇氣和對神的信靠。廢除偶像崇拜時，有得罪百姓、激怒他們叛亂的危險；但他倚靠耶和華以色列的神扶持他所作的、救他免受傷害。堅信神的全足可以保護並賞賜我們，對於使我們在盡本分的道路上誠實、勇敢、活潑，大有助益，正如希西家。他登基時發現國家四面受敵，卻不像他父親那樣求助於外援，而是倚靠以色列的神作以色列的保守者。（2）在盡本分上的堅定和堅忍。在這點上沒有人及他，他以堅定的決心專靠耶和華，總不離開跟隨他（2Ki 18:6）。他一些開始得好的前任後來退後了；但他像迦勒那樣滿心跟隨耶和華。他不僅廢除了一切偶像崇拜的慣例，更遵守神的誡命，凡事都把本分放在良心上。
II. 他極大的亨通（2Ki 18:7,8）。他與神同在，神就與他同在；既得著神特殊的同在，他無論往何處去盡都亨通——他一切的事業，無論爭戰、建造，特別是改革，都奇异地成功；因為那善工進行得比他所預料的順利。那些以神的榮耀為目標、以他的能力為倚靠來作神工的人，可以指望亨通。真理偉大，必能得勝。他見自己成功，1. 就擺脫了亞述王的軛——他父親卑鄙地屈從了那軛。這被稱為背叛他，因為亞述王如此稱它；但其實這是維護他王冠的正當權利，這權利不是亞哈斯所能出讓的。若說這麼早就作此大膽抗爭是不智的，我卻看不出它如某些人所想的那樣是不義的；他既趕出列國的偶像崇拜，就大可擺脫他們壓迫的軛。通往自由最穩妥的路就是事奉神。2. 他猛烈攻擊非利士人，直到迦薩，無論鄉村和設防的城——從守望的樓到堅固城——收復他父親時他們所佔據的地方（2Ch 28:18）。他既清除他父親所帶入的腐敗，就可指望收復他父親所失去的產業。關於他勝過非利士人，以賽亞曾發預言（Isa 14:28-32等）。
英文原文
Hezekiah's Good Reign (726 BC)
¹ Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.
² Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother's name also was Abi, the daughter of Zachariah.
³ And he did that which was right in the sight of the LORD, according to all that David his father did.
⁴ He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.
⁵ He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him.
⁶ For he clave to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses.
⁷ And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.
⁸ He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.
We have here a general account of the reign of Hezekiah. It appears, by comparing his age with his father's, that he was born when his father was about eleven or twelve years old, divine Providence so ordering that he might be of full age, and fit for business, when the measure of his father's iniquity should be full. Here is,
I. His great piety, which was the more wonderful because his father was very wicked and vile, one of the worst of the kings, yet he was one of the best, which may intimate to us that what good there is in any is not of nature, but of grace, free grace, sovereign grace, which, contrary to nature, grafts into the good olive that which was wild by nature (Ro 11:24), and also that grace gets over the greatest difficulties and disadvantages: Ahaz, it is likely, gave his son a bad education as well as a bad example; Urijah his priest perhaps had the tuition of him; his attendants and companions, we may suppose, were such as were addicted to idolatry; and yet Hezekiah became eminently good. When God's grace will work what can hinder it?
1. He was a genuine son of David, who had a great many degenerate ones (2Ki 18:3): He did that which was right, according to all that David his father did, with whom the covenant was made, and therefore he was entitled to the benefit of it. We have read of some of them who did that which was right, but not like David, 2Ki 14:3. They did not love God's ordinances, nor cleave to them, as he did; but Hezekiah was a second David, had such a love for God's word, and God's house, as he had. Let us not be frightened with an apprehension of the continual decay of virtue, as if, when times and men are bad, they must needs, of course, grow worse and worse; that does not follow, for, after many bad kings, God raised up one that was like David himself.
2. He was a zealous reformer of his kingdom, and as we find (2Ch 29:3) he began betimes to be so, fell to work as soon as ever he came to the crown, and lost no time. He found his kingdom very corrupt, the people in all things too superstitious. They had always been so, but in the last reign worse than ever. By the influence of his wicked father, a deluge of idolatry had overspread the land; his spirit was stirred against this idolatry, we may suppose (as Paul's at Athens), while his father lived, and therefore, as soon as ever he had power in his hands, he set himself to abolish it (2Ki 18:4), though, considering how the people were wedded to it, he might think it could not be done without opposition. (1.) The images and the groves were downright idolatrous and of heathenish original. These he broke and destroyed. Though his own father had set them up, and shown an affection for them, yet he would not protect them. We must never dishonour God in honour to our earthly parents. (2.) The high places, though they had sometimes been used by the prophets upon special occasions and had been hitherto connived at by the good kings, were nevertheless an affront to the temple and a breach of the law which required them to worship there only, and, being from under the inspection of the priests, gave opportunity for the introducing of idolatrous usages. Hezekiah therefore, who made God's word his rule, not the example of his predecessors, removed them, made a law for the removal of them, the demolishing of the chapels, tabernacles, and altars there erected, and the suppressing of the use of them, which law was put in execution with vigour; and, it is probable, the terrible judgments which the kingdom of Israel was now under for their idolatry made Hezekiah the more zealous and the people the more willing to comply with him. It is well when our neighbours' harms are our warnings. (3.) The brazen serpent was originally of divine institution, and yet, because it had been abused to idolatry, he broke it to pieces. The children of Israel had brought that with them to Canaan; where they set it up we are not told, but, it seems, it had been carefully preserved, as a memorial of God's goodness to their fathers in the wilderness and a traditional evidence of the truth of that story, Nu 21:9, for the encouragement of the sick to apply to God for a cure and of penitent sinners to apply to him for mercy. But in process of time, when they began to worship the creature more than the Creator, those that would not worship images borrowed from the heathen, as some of their neighbours did, were drawn in by the tempter to burn incense to the brazen serpent, because that was made by order from God himself and had been an instrument of good to them. But Hezekiah, in his pious zeal for God's honour, not only forbade the people to worship it, but, that it might never be so abused any more, he showed the people that it was Nehushtan, nothing else but a piece of brass, and that therefore it was an idle wicked thing to burn incense to it; he then broke it to pieces, that is, as bishop Patrick expounds it, ground it to powder, which he scattered in the air, that no fragment of it might remain. If any think that the just honour of the brazen serpent was hereby diminished they will find it abundantly made up again, Joh 3:14, where our Saviour makes it a type of himself. Good things, when idolized, are better parted with than kept.
3. Herein he was a nonesuch, 2Ki 18:5. None of all the kings of Judah were like him, either before or after him. Two things he was eminent for in his reformation:—(1.) Courage and confidence in God. In abolishing idolatry, there was danger of disobliging his subjects, and provoking them to rebel; but he trusted in the Lord God of Israel to bear him out in what he did and save him from harm. A firm belief of God's all-sufficiency to protect and reward us will conduce much to make us sincere, bold, and vigorous, in the way of our duty, like Hezekiah. When he came to the crown he found his kingdom compassed with enemies, but he did not seek for succour to foreign aids, as his father did, but trusted in the God of Israel to be the keeper of Israel. (2.) Constancy and perseverance in his duty. For this there was none like him, that he clave to the Lord with a fixed resolution and never departed from following him, 2Ki 18:6. Some of his predecessors that began well fell off: but he, like Caleb, followed the Lord fully. He not only abolished all idolatrous usages, but kept God's commandments, and in every thing made conscience of his duty.
II. His great prosperity, 2Ki 18:7,8. He was with God, and then God was with him, and, having the special presence of God with him, he prospered whithersoever he went, had wonderful success in all his enterprises, in his wars, his buildings, and especially his reformation, for that good work was carried on with less difficulty than he could have expected. Those that do God's work with an eye to his glory, and with confidence in his strength, may expect to prosper in it. Great is the truth and will prevail. Finding himself successful, 1. He threw off the yoke of the king of Assyria, which his father had basely submitted to. This is called rebelling against him, because so the king of Assyria called it; but it was really an asserting of the just rights of his crown, which it was not in the power of Ahaz to alienate. If it was imprudent to make this bold struggle so soon, yet I see not that it was, as some think, unjust; when he had thrown out the idolatry of the nations he might well throw off the yoke of their oppression. The surest way to liberty is to serve God. 2. He made a vigorous attack upon the Philistines, and smote them even unto Gaza, both the country villages and the fortified town, the tower of the watchmen and the fenced cities, reducing those places which they had made themselves masters of in his father's time, 2Ch 28:18. When he had purged out the corruptions his father had brought in he might expect to recover the possessions his father had lost. Of his victories over the Philistines Isaiah prophesied, Isa 14:28-32, etc.
9-16
Sennacherib Invades Judea (726 BC)
西拿基立入侵猶大（主前726年）
⁹ 希西家王第四年，就是以色列王以拉的兒子何細亞第七年，亞述王撒縵以色上來攻打撒馬利亞，圍困它。
¹⁰ 過了三年才攻取它；就是希西家第六年、以色列王何細亞第九年，撒馬利亞被攻取。
¹¹ 亞述王將以色列人擄到亞述，把他們安置在哈臘、歌散的哈博河邊，並瑪代人的城邑；
¹² 都因他們不聽從耶和華他們神的話，違背他的約，就是耶和華僕人摩西所吩咐的一切，他們既不聽從，也不遵行。
¹³ 希西家王第十四年，亞述王西拿基立上來攻擊猶大的一切堅固城，將城攻取了。
¹⁴ 猶大王希西家差人往拉吉去見亞述王，說：我有罪了；求你離開我回去吧；你加於我的罰，我必承當。於是亞述王罰猶大王希西家銀子三百他連得、金子三十他連得。
¹⁵ 希西家就把耶和華殿裡和王宮府庫裡所有的銀子都給了他。
¹⁶ 那時猶大王希西家將耶和華殿門上的金子，和他自己 所包在柱子上的金子，都刮下來給了亞述王。
亞述國如今已相當強盛，雖然直到上一朝我們才讀到它。國家和家族的事務如此變幻：本來卑微的成為可畏，而那些曾經轟轟烈烈、顯赫一時的，反倒被貶為低。我們在此讀到：
I. 亞述王撒縵以色對以色列的成功：他圍困撒馬利亞（2Ki 18:9），攻取了它（2Ki 18:10），又把百姓擄去（2Ki 18:11），以及神為何把這審判加在他們身上的原因（2Ki 18:12）：因為他們不聽從耶和華他們神的話。 這在前一章已更詳盡地記述，此處重複，1. 作為激發希西家和百姓如此熱心清除偶像崇拜的事——因為他們看見偶像崇拜給以色列帶來的毀滅。鄰舍的房子著火了，自己的也在危險中，正是丟棄那當滅之物的時候。2. 作為希西家深感痛心、卻無力阻止的事。雖然十個支派背叛了大衛家，又常常擾害它（就在他父親作王時還如此），但他既是以色列的後裔，就不能因他們的災禍而高興。3. 作為使希西家和他的國家暴露在亞述王面前、使他更容易入侵那地的事。此處論到十個支派說，他們既不肯聽神的誡命，也不肯行（2Ki 18:12）。許多人肯把聽給神，卻不肯給得更多（Eze 33:31）；這些人既決心不盡本分，也就不願聽人提起本分。
II. 繼任的亞述王西拿基立對猶大的攻擊，他因前任對以色列的成功而受鼓勵，要與他的尊榮比並、把他的勝利推進一步。他對猶大的進犯，對猶大國是極大的災禍；神要借此試驗希西家的信心，並管教百姓——他們被稱為假冒為善的國（Isa 10:6），因為他們不順從希西家的改革，不肯甘心丟棄偶像，雖然邱壇被拆除了，卻仍把偶像留在心裡，也許還留在家中。即使是改革的時期，也可能成為動亂的時期——那是反對改革的人造成的，過錯卻被歸在改革者頭上。這災禍在希西家看來十分嚴重，若我們考慮：1. 他失去了國家多少地土（2Ki 18:13）。亞述王攻取了猶大一切或大部分堅固城——邊城和駐軍城——其餘的自然隨之落入他手。這次入侵使國家陷入的混亂，先知在Isa 10:28-31有所描述。2. 他為求平安付出了多麼昂貴的代價。他見耶路撒冷本身也像撒馬利亞那樣有落入敵手的危險，就願意以（1）卑微的臣服為代價來買它的安全：我有罪了——不照常進貢——現甘心照所要求的作出補償（2Ki 18:14）。希西家的勇氣在哪裡？他對神的信靠在哪裡？他為何不在差出這卑躬屈膝的信息之前先與以賽亞商議？（2）巨額款項——銀三百他連得、金三十他連得（超過二十萬鎊）——不是每年繳納，而是作為當下的贖金。為籌集這筆款項，他不僅被迫掏空公共府庫（2Ki 18:15），還得從聖殿的門和柱子上取下金皮（2Ki 18:16）。雖然聖殿使他所獻的金子成為聖，但因急需，他以為自己可以像他所效法的祖大衛對待陳設餅那樣，放手使用這金子；以為為保全整體而捨棄部分，既不是不敬虔，也不是不智。他父親亞哈斯曾出於藐視而掠奪聖殿（2Ch 28:24）；他已連本帶利償還了父親所取的；如今他只是滿懷敬意，請求在急難時、為更大的善而再次借用，並決心一旦有能力就全數歸還。
英文原文
Sennacherib Invades Judea (726 BC)
⁹ And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.
¹⁰ And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken.
¹¹ And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes:
¹² Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them.
¹³ Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.
¹⁴ And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
¹⁵ And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king's house.
¹⁶ At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
The kingdom of Assyria had now grown considerable, though we never read of it till the last reign. Such changes there are in the affairs of nations and families: those that have been despicable become formidable, and those, on the contrary, are brought low that have made a great noise and figure. We have here an account,
I. Of the success of Shalmaneser, king of Assyria, against Israel, his besieging Samaria (2Ki 18:9), taking it (2Ki 18:10), and carrying the people into captivity (2Ki 18:11), with the reason why God brought this judgment upon them (2Ki 18:12): Because they obeyed not the voice of the Lord their God. This was related more largely in the foregoing chapter, but it is here repeated, 1. As that which stirred up Hezekiah and his people to purge out idolatry with so much zeal, because they saw the ruin which it brought upon Israel. When their neighbour's house was on fire, and their own in danger, it was time to cast away the accursed thing. 2. As that which Hezekiah much lamented, but had not strength to prevent. Though the ten tribes had revolted from, and often been vexatious to, the house of David, no longer ago than in his father's reign, yet being of the seed of Israel he could not be glad at their calamities. 3. As that which laid Hezekiah and his kingdom open to the king of Assyria, and made it much more easy for him to invade the land. It is said of the ten tribes here that they would neither hear God's commandments nor do them, 2Ki 18:12. Many will be content to give God the hearing that will give him no more (Eze 33:31), but these, being resolved not to do their duty, did not care to hear of it.
II. Of the attempt of Sennacherib, the succeeding king of Assyria, against Judah, in which he was encouraged by his predecessor's success against Israel, whose honours he would vie with and whose victories he would push forward. The descent he made upon Judah was a great calamity to that kingdom, by which God would try the faith of Hezekiah and chastise the people, who are called a hypocritical nation (Isa 10:6), because they did not comply with Hezekiah's reformation, nor willingly part with their idols, but kept them up in their hearts, and perhaps in their houses, though their high places were removed. Even times of reformation may prove troublesome times, made so by those that oppose it, and then the blame is laid upon the reformers. This calamity will appear great upon Hezekiah if we consider, 1. How much he lost of his country, 2Ki 18:13. The king of Assyria took all or most of the fenced cities of Judah, the frontier-towns and the garrisons, and then all the rest fell into his hands of course. The confusion which the country was put into by this invasion is described by the prophet, Isa 10:28-31. 2. How dearly he paid for his peace. He saw Jerusalem itself in danger of falling into the enemies' hand, as Samaria had done, and was willing to purchase its safety at the expense, (1.) Of a mean submission: "I have offended in denying the usual tribute, and am ready to make satisfaction as shall be demanded," 2Ki 18:14. Where was Hezekiah's courage? Where his confidence in God? Why did he not advise with Isaiah before he sent this crouching message? (2.) Of a vast sum of money-300 talents of silver and thirty of gold (above 200,000l.), not to be paid annually, but as a present ransom. To raise this sum, he was forced not only to empty the public treasures (2Ki 18:15), but to take the golden plates off from the doors of the temple, and from the pillars, 2Ki 18:16. Though the temple sanctified the gold which he had dedicated, yet, the necessity being urgent, he thought he might make as bold with that as his father David (whom he took for his pattern) did with the show-bread, and that it was neither impious nor imprudent to give a part for the preservation of the whole. His father Ahaz had plundered the temple in contempt of it, 2Ch 28:24. He had repaid with interest what his father took; and now, with all due reverence, he only begged leave to borrow it again in an exigency and for a greater good, with a resolution to restore it in full as soon as he should be in a capacity to do so.
17-37
Rab-Shakeh's Blasphemous Speech (710 BC)
拉伯沙基褻瀆的話（主前710年）
¹⁷ 亞述王從拉吉差遣他珥探、拉伯撒利和拉伯沙基率領大軍往耶路撒冷，攻打希西家王。他們上到耶路撒冷。他們既上來，就站在上池的水溝旁，在漂布地的大路上。
¹⁸ 他們呼喚王的時候，就有管理家務的希勒家的兒子以利亞敬、書記舍伯那、亞薩的兒子史官約亞出來見他們。
¹⁹ 拉伯沙基對他們說：你們去告訴希西家：亞述大王如此說：你所倚靠的是甚麼信心呢？
²⁰ 你說：（這不過是虛空的言語）我有謀略和勇力爭戰。現在你到底倚靠誰，才背叛我呢？
²¹ 看哪，你所倚靠的埃及，是那壓傷的葦杖；人若靠這杖，就必刺透他的手；埃及王法老向一切倚靠他的人也是如此。
²² 你們若對我說：我們倚靠耶和華我們的神；希西家豈不是曾廢去他的邱壇和祭壇，對猶大和耶路撒冷的人說：你們當在耶路撒冷這壇前敬拜麼？
²³ 現在你把當頭給我主亞述王，我給你二千匹馬，看你那一面能派出騎馬的人來。
²⁴ 若不然，怎能趕走我主僕人中最小的軍長中的一個呢？你竟倚靠埃及的戰車馬兵麼？
²⁵ 現在我上來攻擊毀滅這地，豈沒有耶和華的意思麼？耶和華吩咐我說：你上去攻擊這地，毀滅它吧。
²⁶ 希勒家的兒子以利亞敬、舍伯那、約亞對拉伯沙基說：求你用亞蘭言語對僕人說話，因為我們懂得；不要用猶大言語對我們說，達到城牆上百姓的耳中。
²⁷ 拉伯沙基對他們說：我主差我來，豈是對你主和你說這些話呢？豈不是對那些坐在城牆上、要與你們一同吃自己糞、喝自己尿的人說的麼？
²⁸ 於是拉伯沙基站著，用猶大言語大聲喊叫，說：你們當聽亞述王的話。
²⁹ 王如此說：你們不要被希西家欺哄了；因他不能救你們脫離我的手。
³⁰ 也不要讓希西家使你們倚靠耶和華，說：耶和華必拯救我們，這城必不交在亞述王的手裡。
³¹ 不要聽希西家的話；因為亞述王如此說：你們要與我和好，出來投降我，各人就可以吃自己葡萄樹和無花果樹的果子，喝自己井裡的水；
³² 等我來領你們到一個與你們本地一樣的地方，就是有五穀和新酒、有糧食和葡萄園、有橄欖油和蜂蜜的地方，使你們可以存活，不至於死。希西家勸你們說耶和華必拯救我們，你們不要聽他的話。
³³ 列國的神有哪一個曾救自己的地脫離亞述王的手呢？
³⁴ 哈馬、亞珥拔的神在哪裡呢？西法瓦音、希拿、以瓦的神在哪裡呢？他們曾救撒馬利亞脫離我的手麼？
³⁵ 這些國中所有的神，有誰曾救自己的地脫離我的手呢？耶和華豈能救耶路撒冷脫離我的手麼？
³⁶ 百姓卻靜默無言，一句也不回答他；因為王的命令說：不要回答他。
³⁷ 當時管理家務的希勒家的兒子以利亞敬、書記舍伯那、亞薩的兒子史官約亞，都撕裂衣服，來到希西家那裡，將拉伯沙基的話告訴了他。
此處有，I. 耶路撒冷被西拿基立的大軍圍困（2Ki 18:17）。他差遣三個大元帥率領大軍來攻耶路撒冷。這就是那大亞述王麼？不，不要這樣稱呼他；他是個卑鄙、虛謊、背信棄義的人，理當萬代臭名昭著；他既作了這樣可恥的事——拿了希西家按條件給他的銀子、應許撤軍，卻不但不從其國撤退，反倒進攻其京都，又不歸還他的銀子——這樣的人永不可帶著尊榮被提及。那些把承諾只當作有利可圖時才受約束的原則的人，實在是惡人；不論他們多偉大，我們也要如此稱呼他們。如今希西家有太多的理由後悔與西拿基立的條約——那使他貧窮得多，卻並沒有使他更安全。
II. 希西家和首領百姓被拉伯沙基——三個元帥中的發言人、一個有最尖刻才智的人——辱罵。無疑他是受了西拿基立的指示說這些話，西拿基立有意借此挑起與希西家新的爭端。他曾應許在收到希西家的銀子後撤軍，所以不好意思立即強攻耶路撒冷；他卻差拉伯沙基去勸希西家獻城投降；若他拒絕，這拒絕就可作為圍困（若城堅守，則強攻）的藉口（極牽強的藉口）。拉伯沙基竟厚顏要求在城外上池的水溝旁親自謁見王；但希西家審慎地謝絕親自談判，差了三個委員（國家的首相）去聽他要說什麼，卻吩咐他們不要照愚昧人的愚妄回答他（2Ki 18:36），因為他們不能說服他，只會激怒他；希西家已從他祖大衛那裡學到，相信當他如啞巴不聽時，神必聽（Ps 38:13-15）。他們在他的講論中只打斷他一次，只是請他現在用亞蘭話對他們說，他們要考慮他所說的、報告給王；若他們不能給他滿意的答覆，那時他再用猶大話向百姓呼籲（2Ki 18:26）。這是合理的要求，也符合條約的慣例——全權代表當先在彼此之間解決事務，再公開任何事；但希勒家沒有想到自己所面對的是個多麼不講理的人，否則就不會提出這要求，因為這反而激怒了拉伯沙基，使他更加粗暴放肆（2Ki 18:27）。他違背一切禮貌和體面的規矩，不與委員們談判，反倒恐嚇城上的兵士，勸他們逃營或叛變，威脅若他們堅守就必使他們陷入極度的饑荒；然後繼續他的講論，其主旨是要勸希西家、他的首領和百姓獻城投降。注意他為達此目的，
1. 怎樣抬舉他的主君亞述王。他一而再地稱他為大亞述王（2Ki 18:19,28）。他對自己身為其臣僕的那君王，何等偶像化！神才是大王，但在他眼中西拿基立是個小神；他要使他們對他生出同樣的敬畏，借此恐嚇他們歸順。但在憑信心看見萬王之王的大能和榮耀的人眼中，亞述王也算不得什麼。無論是與神比較，還是神來與他相爭，最大的算得了什麼呢？（Ps 82:6,7）。
2. 他怎樣設法使他們相信投降對他們大有好處。他們若堅守，除了因圍困者完全斷絕供應而吃自己的糞之外，別無可期；但他們若肯訂約，以禮物尋求他的恩、投靠他的憐憫，他必善待他們（2Ki 18:31）。我希奇拉伯沙基怎能厚著臉皮提到以禮物訂約，因為他的主君剛剛撕毀了希西家用那大禮物與他所立的約（2Ki 18:14）。如此公然背信棄義的人能指望被信任麼？但給百姓鍍金的鎖鏈——把鎖鏈鍍金，愚民就任你捆綁。他想用一個應許來安撫一切：若他們有條件投降，雖然必作囚虜，卻實在是有福的。他竟能指望借如此露眼的哄騙得逞，實在希奇；但魔鬼正是如此天天借他的試探欺哄罪人。他要勸他們，（1）他們的囚禁對他們有益，因為他們要各人吃自己葡萄樹的果子（2Ki 18:31）；雖然他們產業的產權要歸征服者所有，他們卻可自由使用。但他現在不會像日後那樣向他們說明，這要照征服者所喜悅的數量和時間而定。（2）他們的被擄更有益：我必領你們到一個與你們本地一樣的地方；但他們在其中一無所有，不能稱為自己的，又有何益處？
3. 他特別要使他們信：堅持抵抗是徒然的：你所倚靠的是甚麼信心呢？ 他如此向希西家誇口（2Ki 18:19）。對百姓他說（2Ki 18:29）：不要被希西家欺哄了，自取毀滅；因他不能救你們； 你們要麼屈服，要麼折斷。罪人若肯在與神和好時接受這論據的力量，就好了——所以我們當順服神，因為與他相爭是徒然的；那些堅持抵擋他的人所倚靠的是甚麼信心呢？我們比他還強麼？ 我們在吞噬的烈火前設下荊棘蒺藜，又有何益處？但希西家並不如拉伯沙基在此所描繪的那樣無助、無防備。他設想希西家可能倚靠三件事，就設法證明這些都靠不住：——（1）他自己軍事上的預備：你說，我有謀略和勇力爭戰； 我們也見他確實如此（2Ch 32:3）。拉伯沙基卻輕蔑地打發這話：這不過是虛空的言語；你根本不是我們的對手（2Ki 18:20）。他以所能想像最大的傲慢和輕蔑，挑戰他從百姓中間舉出二千個會騎馬的人來，他若能做到，他就敢給他二千匹馬。他虛假地暗示希西家沒有人，或沒有人適合作兵丁（2Ki 18:23）。他想以自信和譏諷壓倒他，並敢與他打賭：他主僕人中最小的軍長中的一個，就能挫敗他和他的全軍。（2）他與埃及的聯盟。他設想希西家指望埃及的戰車馬兵（2Ki 18:24），因為以色列王曾如此行；關於這信靠，他說得一點不錯：那是壓傷的葦杖（2Ki 18:21），人靠在上面、指望它承擔重量時，不但會失效，而且會刺進他的手，撕裂他的肩膀——正如先知進一步把這比方應用於埃及所說明的（Eze 29:6,7）。他說，埃及王就是如此；其實亞述王對亞哈斯也是如此——亞哈斯倚靠他，他卻使他窘迫，並沒有堅固他（2Ch 28:20）。凡倚靠血肉之膀臂的，必發現那不過是壓傷的葦杖；但神是萬古磐石。（3）他在神裡面的利益和與神的關係。這才是希西家所倚靠的信心（2Ki 18:22）。他以倚靠神的大能和應許來支持自己，又以此鼓勵自己和百姓（2Ki 18:30）：耶和華必拯救我們；又說（2Ki 18:32）。拉伯沙基知道這是他們最大的靠山，所以他在動搖這一點上著墨最多，正如大衛的仇敵用盡一切手段要動搖他對神的信靠（Ps 3:2,11:1），基督的仇敵也是如此（Mt 27:43）。拉伯沙基提出三件事來打消他們對神的信靠，三件都是虛假的：——[1.] 希西家因廢去邱壇和祭壇而失去了神的保護、自絕於其外（2Ki 18:22）。在此他以列國的神來衡量以色列的神——那些神以眾多的祭壇和廟宇為樂；他斷定希西家把百姓局限於一個祭壇，已經大大得罪了以色列的神；於是他一生所作最好的事之一，被一個不認識（或不肯認識）以色列神律法的人，曲解為不敬虔和褻瀆。若真實良善、討神喜悅的事被無知惡意的人說成是邪惡、是惹神發怒的，我們不要以為希奇。若這是搶奪聖物，希西家就永遠如此行吧。[2.] 神曾下令此時毀滅耶路撒冷（2Ki 18:25）：我現在上去，豈沒有耶和華的意思麼？ 這全是戲謔和虛張聲勢。他自己並不以為他所作的有任何從神而來的使命（他從誰可得呢？），不過他借此託辭來迷惑並恐嚇城牆上的百姓。他若對自己所說的有任何根據，可能是出於他或許曾借先知的著作注意到神在十支派被毀中的手，就以為自己攻取耶路撒冷與攻取撒馬利亞有同樣好的權柄。許多與神爭戰的人，都假裝有從他而來的使命。[3.] 即便耶和華以色列的神要保護他們脫離亞述王，他也無能為力。他以這褻瀆的話結束他的講論（2Ki 18:33-35），把以色列的神與他所征服的列國之神相比，把他與他們等同，並斷言：既然他們不能保護拯救自己的敬拜者，以色列的神也不能保護拯救他的百姓。在此看見，第一，他的驕傲。他每攻取一座城，就以為自己征服了它的神，並以此自傲。他對偶像的高估，使他對自己能勝過它們也高估自己。第二，他的不敬虔。以色列的神不是地方性的神明，而是全地之神、獨一又真又活的神、亙古常在者，並屢次證明自己在一切神之上；他卻把他與哈馬、亞珥拔那些新興的假神一視同仁，不公平地推論說（正如現今有人論祭司那樣）：一切宗教的神都是一樣的，並且自己超越一切。猶太人的傳統說拉伯沙基是個背道的猶太人，這使他如此熟悉猶大話；若如此，他對以色列神的無知就更不可原諒，他的敵意也就不足為奇——背道者通常是最苦毒、最懷恨的仇敵，猶利安就是一例。拉伯沙基這番話中誠然有許多心計和手腕，但其中也有大量的驕傲、惡意、虛謊和褻瀆。一粒真誠，勝過這一切智慧和口才。
末了，我們被告知希西家這方的委員們作了什麼。1. 他們閉口不言，不是因為沒有話可說——他們本可輕易且公正地以他主君的背信棄義責備他，並問他：有甚麼信仰讓你指望這樣的行徑會亨通？至少他們可以給出亞哈對便哈達同樣狂妄的要求所給的那嚴肅提醒——剛束上腰帶的，不可像已解脫的那樣誇口。 但王曾命令他們不要回答他，他們就遵命。有靜默的時候，也有說話的時候；對有些人，向他們提出任何宗教或理性的事，都是珍珠丟在豬前。對一個瘋子能說甚麼呢？也許他們的靜默使拉伯沙基更加驕傲安然，以致他的心被高舉而剛硬，直到毀滅。2. 他們撕裂衣服，一方面是憎惡他的褻瀆，一方面是因耶路撒冷被藐視、受苦的景況而悲傷——這恥辱成了他們的重擔。3. 他們忠實地把這事報告給他們的主君王，將拉伯沙基的話告訴了他，好讓他考慮當怎樣行、當採取甚麼途徑、當對拉伯沙基的傳召作何答覆。
英文原文
Rab-Shakeh's Blasphemous Speech (710 BC)
¹⁷ And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field.
¹⁸ And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.
¹⁹ And Rab-shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
²⁰ Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?
²¹ Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.
²² But if ye say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
²³ Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.
²⁴ How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?
²⁵ Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.
²⁶ Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall.
²⁷ But Rab-shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?
²⁸ Then Rab-shakeh stood and cried with a loud voice in the Jews' language, and spake, saying, Hear the word of the great king, the king of Assyria:
²⁹ Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:
³⁰ Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.
³¹ Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:
³² Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.
³³ Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?
³⁴ Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?
³⁵ Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?
³⁶ But the people held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.
³⁷ Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab-shakeh.
Here is, I. Jerusalem besieged by Sennacherib's army, 2Ki 18:17. He sent three of his great generals with a great host against Jerusalem. Is this the great king, the king of Assyria? No, never call him so; he is a base, false, perfidious man, and worthy to be made infamous to all ages; let him never be named with honour that could do such a dishonourable thing as this, to take Hezekiah's money, which he gave him upon condition he should withdraw his army, and then, instead of quitting his country according to the agreement, to advance against his capital city, and not send him his money again either. Those are wicked men indeed, and, let them be ever so great, we will call them so, whose principle it is not to make their promises binding any further than is for their interest. Now Hezekiah had too much reason to repent his treaty with Sennacherib, which made him much the poorer and never the safer.
II. Hezekiah, and his princes and people, railed upon by Rabshakeh, the chief speaker of the three generals, and one that had the most satirical genius. He was no doubt instructed what to say by Sennacherib, who intended hereby to pick a new quarrel with Hezekiah. He had promised, upon the receipt of Hezekiah's money, to withdraw his army, and therefore could not for shame make a forcible attack upon Jerusalem immediately; but he sent Rabshakeh to persuade Hezekiah to surrender it, and, if he should refuse, the refusal would serve him for a pretence (and a very poor one) to besiege it, and, if it hold out, to take it by storm. Rabshakeh had the impudence to desire audience of the king himself at the conduit of the upper pool, without the walls; but Hezekiah had the prudence to decline a personal treaty, and sent three commissioners (the prime ministers of state) to hear what he had to say, but with a charge to them not to answer that fool according to his folly (2Ki 18:36), for they could not convince him, but would certainly provoke him, and Hezekiah had learned of his father David to believe that God would hear when he, as a deaf man, heard not, Ps 38:13-15. One interruption they gave him in his discourse, which was only to desire that he would speak to them now in the Syrian language, and they would consider what he said and report it to the king, and, if they did not give him a satisfactory answer, then he might appeal to the people, by speaking in the Jews' language, 2Ki 18:26. This was a reasonable request, and agreeable to the custom of treaties, which is that the plenipotentiaries should settle matters between themselves before any thing be made public; but Hilkiah did not consider what an unreasonable man he had to deal with, else he would not have made this request, for it did but exasperate Rabshakeh, and make him the more rude and boisterous, 2Ki 18:27. Against all the rules of decency and honour, instead of treating with the commissioners, he menaces the soldiery, persuades them to desert or mutiny, threatens if they hold out to reduce the to the last extremities of famine, and then goes on with his discourse, the scope of which is to persuade Hezekiah, and his princes and people, to surrender the city. Observe how, in order to do this,
1. He magnifies his master the king of Assyria. Once and again he calls him That great king, the king of Assyria, 2Ki 18:19,28. What an idol did he make of that prince whose creature he was! God is the great King, but Sennacherib was in his eye a little god, and he would possess them with the same veneration for him that he had, and thereby frighten them into a submission to him. But to those who by faith see the King of kings in his power and glory even the king of Assyria looks mean and little. What are the greatest of men when either they come to compare with God or God comes to contend with them? Ps 82:6,7.
2. He endeavours to make them believe that it will be much for their advantage to surrender. If they held out, they must expect no other than to eat their own dung, by reason of the want of provisions, which would be entirely cut off from them by the besiegers; but if they would capitulate, seek his favour with a present and cast themselves upon his mercy, he would give them very good treatment, 2Ki 18:31. I wonder with what face Rabshakeh could speak of making an agreement with a present when his master had so lately broken the agreement Hezekiah made with him with that great present, 2Ki 18:14. Can those expect to be trusted that have been so grossly perfidious? But, Ad populum phaleras—Gild the chain and the vulgar will let you bind them. He thought to soothe up all with a promise that if they would surrender upon discretion, though they must expect to be prisoners and captives, yet it would really be happy for them to be so. One would wonder he should ever think to prevail by such gross suggestions as these, but that the devil does thus impose upon sinners every day by his temptations. He will needs persuade them, (1.) That their imprisonment would be to their advantage, for they should eat every man of his own vine (2Ki 18:31); though the property of their estates would be vested in the conquerors, yet they should have the free use of them. But he does not explain it now to them as he would afterwards, that it must be understood just as much, and just as long, as the conqueror pleases. (2.) That their captivity would be much more to their advantage: I will take you away to a land like your own land; and what the better would they be for that, when they must have nothing in it to call their own?
3. That which he aims at especially is to convince them that it is to no purpose for them to stand it out: What confidence is this wherein thou trustest? So he insults over Hezekiah, 2Ki 18:19. To the people he says (2Ki 18:29), "Let not Hezekiah deceive you into your own ruin, for he shall not be able to deliver you; you must either bend or break." It were well if sinners would submit to the force of this argument, in making their peace with God—That it is therefore our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those trust in who stand it out against him? Are we stronger than he? Or what shall we get by setting briars and thorns before a consuming fire? But Hezekiah was not so helpless and defenceless as Rabshakeh would here represent him. Three things he supposes Hezekiah might trust to, and he endeavours to make out the insufficiency of these:—(1.) His own military preparations: Thou sayest, I have counsel and strength for the war; and we find that so he had, 2Ch 32:3. But this Rabshakeh turns off with a slight: "They are but vain words; thou art an unequal match for us," 2Ki 18:20. With the greatest haughtiness and disdain imaginable, he challenges him to produce 2000 men of all his people that know how to manage a horse, and will venture to give him 2000 horses if he can. He falsely insinuates that Hezekiah has no men, or none fit to be soldiers, 2Ki 18:23. Thus he thinks to run him down with confidence and banter, and will lay him any wager that one captain of the least of his master's servants is able to baffle him and all his forces. (2.) His alliance with Egypt. He supposes that Hezekiah trusts to Egypt for chariots and horsemen (2Ki 18:24), because the king of Israel had done so, and of this confidence he truly says, It is a broken reed (2Ki 18:21), it will not only fail a man when he leans on it and expects it to bear his weight, but it will run into his hand and pierce it, and rend his shoulder, as the prophet further illustrates this similitude, with application to Egypt, Eze 29:6,7. So is the king of Egypt, says he; and truly so had the king of Assyria been to Ahaz, who trusted in him, but he distressed him, and strengthened him not, 2Ch 28:20. Those that trust to any arm of flesh will find it no better than a broken reed; but God is the rock of ages. (3.) His interest in God and relation to him. This was indeed the confidence in which Hezekiah trusts, 2Ki 18:22. He supported himself by depending on the power and promise of God; with this he encouraged himself and his people (2Ki 18:30): The Lord will surely deliver us, and again 2Ki 18:32. This Rabshakeh was sensible was their great stay, and therefore he was most large in his endeavours to shake this, as David's enemies, who used all the arts they had to drive him from his confidence in God (Ps 3:2,11:1), and thus did Christ's enemies, Mt 27:43. Three things Rabshakeh suggested to discourage their confidence in God, and they were all false:—[1.] That Hezekiah had forfeited God's protection, and thrown himself out of it, by destroying the high places and the altars, 2Ki 18:22. Here he measures the God of Israel by the gods of the heathen, who delighted in the multitude of altars and temples, and concludes that Hezekiah has given a great offence to the God of Israel, in confining his people to one altar: thus is one of the best deeds he ever did in his life misconstrued as impious and profane, by one that did not, or would not, know the law of the God of Israel. If that be represented by ignorant and malicious men as evil and a provocation to God which is really good and pleasing to him, we must not think it strange. If this was to be sacrilegious, Hezekiah would ever be so. [2.] That God had given orders for the destruction of Jerusalem at this time (2Ki 18:25): Have I now come up without the Lord? This is all banter and rhodomontade. He did not himself think he had any commission from God to do what he did (by whom should he have it?) but he made this pretence to amuse and terrify the people that were on the wall. If he had any colour at all for what he said, it might be taken from the notice which perhaps he had had, by the writings of the prophets, of the hand of God in the destruction of the ten tribes, and he thought he had as good a warrant for the seizing of Jerusalem as of Samaria. Many that have fought against God have pretended commissions from him. [3.] That if Jehovah, the God of Israel, should undertake to protect them from the king of Assyria, yet he was notable to do it. With this blasphemy he concluded his speech (2Ki 18:33-35), comparing the God of Israel with the gods of the nations whom he had conquered and putting him upon the level with them, and concluding that because they could not defend and deliver their worshippers the God of Israel could not defend and deliver his. See here, First, His pride. When he conquered a city he reckoned himself to have conquered its gods, and valued himself mightily upon it. His high opinion of the idols made him have a high opinion of himself as too hard for them. Secondly, His profaneness. The God of Israel was not a local deity, but the God of the whole earth, the only living and true God, the ancient of days, and had often proved himself to be above all gods; yet he makes no more of him than of the upstart fictitious gods of Hamath and Arpad, unfairly arguing that the gods (as some now say the priests) of all religions are the same, and himself above them all. The tradition of the Jews is that Rabshakeh was an apostate Jew, which made him so ready in the Jews' language; if so, his ignorance of the God of Israel was the less excusable and his enmity the less strange, for apostates are commonly the most bitter and spiteful enemies, witness Julian. A great deal of art and management, it must be owned, there were in this speech of Rabshakeh, but, withal, a great deal of pride, malice, falsehood, and blasphemy. One grain of sincerity would have been worth all this wit and rhetoric.
Lastly, We are told what the commissioners on Hezekiah's part did. 1. They held their peace, not for want of something to say both on God's behalf and Hezekiah's: they might easily and justly have upbraided him with his master's treachery and breach of faith, and have asked him, What religion encourages you to hope that such conduct will prosper? At least they might have given that grave hint which Ahab gave to Benhadad's like insolent demands—Let not him that girdeth on the harness boast as though he had put it off. But the king had commanded them not to answer him, and they observed their instructions. There is a time to keep silence, as well as a time to speak, and there are those to whom to offer any thing religious or rational is to cast pearls before swine. What can be said to a madman? It is probable that their silence made Rabshakeh yet more proud and secure, and so his heart was lifted up and hardened to his destruction. 2. They rent their clothes in detestation of his blasphemy and in grief for the despised afflicted condition of Jerusalem, the reproach of which was a burden to them. 3. They faithfully reported the matter to the king, their master, and told him the words of Rabshakeh, that he might consider what was to be done, what course they should take and what answer they should return to Rabshakeh's summons.
先知因以法蓮的謊言與詭詐而責備他之後，又因猶大仍「與神一同治理，向聖者忠誠」而得了安慰，Ho 11:12。上一章所記以色列的荒涼景象令人十分憂傷；但本章向我們顯示，與此同時猶大的局勢卻頗為良好，好叫人看見神並沒有完全棄絕亞伯拉罕的後裔，Ro 11:1。此時希西家正坐在王位上：I. 他改革他的國，2Ki 18:1-6。II. 他在一切所行的事上都亨通（2Ki 18:7,8），而這正是十個支派被擄去的時候，2Ki 18:9-12。III. 然而他卻遭到亞述王西拿基立的入侵，2Ki 18:13。1. 他的國土被迫納貢，2Ki 18:14-16。2. 耶路撒冷被圍困，2Ki 18:17。3. 拉伯沙基在一篇惡毒的演說中褻瀆神、辱罵希西家本人，並煽動他的百姓反叛，2Ki 18:18-37。但這事怎樣圓滿收場，又怎樣為我們這位偉大的改革者帶來何等的尊榮與安慰，我們要在下一章看到。