서론
無標題
英文原文
In this chapter we have a further repetition of the story which we had before in the book of Kings concerning Sennacherib. In the foregoing chapter we had him conquering and threatening to conquer. In this chapter we have him falling, and at last fallen, in answer to prayer, and in fulfillment of many of the prophecies which we have met with in the foregoing chapters. Here we have, I. Hezekiah's pious reception of Rabshakeh's impious discourse, Isa 37:1. II. The gracious message he sent to Isaiah to desire his prayers, Isa 37:2-5. III. The encouraging answer which Isaiah sent to him from God, assuring him that God would plead his cause against the king of Assyria, Isa 37:6,7. IV. An abusive letter which the king of Assyria sent to Hezekiah, to the same purport with Rabshakeh's speech, Isa 37:8-13. V. Hezekiah's humble prayer to God upon the receipt of this letter, Isa 37:14-20. VI. The further full answer which God sent him by Isaiah, promising him that his affairs should shortly take a happy turn, that the storm should blow over and every thing should appear bright and serene, Isa 37:21-35. VII. The immediate accomplishment of this prophecy in the ruin of his army (Isa 37:36) and the murder of himself, Isa 37:37,38. All this was largely opened, 2Ki 19:1-37
1-7
Hezekiah's Message to Isaiah (710 BC)
希西家給以賽亞的口信 (710 BC)
¹ 希西家王聽見這話，就撕裂衣服，披上麻布，進了耶和華的殿。
² 他差派管理王宮的以利亞敬、書記舍伯那，並披上麻布的祭司中的長老，到亞摩斯的兒子先知以賽亞那裡。
³ 他們對他說：希西家如此說：今日是患難、責罰、褻瀆之日；因為孩子到了生產之時，卻沒有力氣生產。
⁴ 或者耶和華你的神聽見拉伯沙基的話——就是他主子亞述王差遣他來辱罵永生神的話——並且耶和華你的神所聽見的話，他必斥責：所以求你為那餘剩的民舉起禱告。
⁵ 希西家王的臣僕便來到以賽亞那裡。
⁶ 以賽亞對他們說：你們當這樣對你們的主說：耶和華如此說：不要因你所聽見的話——就是亞述王的臣僕褻瀆我的話——而懼怕。
⁷ 看哪，我必使靈臨到他身上，他必聽見風聲就歸回本地；我必使他在自己的地上倒在刀下。
我們在此可以觀察到，1. 破除仇敵針對我們的惡計的最佳途徑，就是被他們驅趕到神和我們的本分之中，如此從吃人者口中取出肉來。拉伯沙基意在使希西家因懼怕而遠離耶和華，結果反而使希西家因懼怕而歸向耶和華。狂風不但沒有從旅客身上吹走外衣，反而使他把它裹得更緊。拉伯沙基越褻瀆神，希西家越竭力尊崇他——為所加於神的羞辱而撕裂衣服，並在他的聖所中等候以明白他的心意。2. 尊貴的人渴慕善人和好傳道人的禱告，是合宜的。希西家差遣使者——而且是尊貴的、頭等的人——到以賽亞那裡，請他禱告；他記得先知最近的預言明顯地指向今日的事件，他靠著這些預言無疑不懷疑結果將是令人得安慰的，卻仍要這結果作為對禱告的回應：這是患難之日，因此當是禱告之日。3. 當我們最陷困境之時，當最懇切禱告：如今孩子到了生產之時，卻沒有力氣生產，如今讓禱告前來，在死胡同中相助。當陣痛最劇之時，讓禱告最熱切；當我們遭遇最大困難之時，便是激發不僅自己、更是別人去抓住神的時候。禱告是憐憫的助產士，幫助將其帶出。4. 即使我們對憐憫只有一些盼望，也是禱告的鼓勵（賽37:4）：或者耶和華你的神會聽見；誰知他轉回後悔呢？ 對祝福之港的前景中的或者，當以加倍的努力激發我們去搖動禱告的槳。5. 當有餘民存留、且只有餘民之時，我們有責任為那餘民舉起禱告（賽37:4）。達到天上的禱告必須由堅強的信心、懇切的渴望和直指神榮耀的明確意向所舉起——當我們到了最後關頭之時，這一切都當更加激發。6. 那些以神為敵的人，我們沒有理由懼怕他們，因為他們已被標記為毀滅；他們雖可嗤笑，卻不能傷害。拉伯沙基褻瀆了神，因此希西家不要懼怕他（賽37:6）。他以他的攻擊使神成了這案件的當事人，因此判決必不利於他。神必親自申訴自己的案件。7. 罪人的恐懼不過是他們傾覆的前奏。他必聽見他的軍隊被屠殺的風聲，這必迫使他退回本地，並在那裡被殺（賽37:7）。追趕他的驚恐終必將他帶到驚嚇之王面前（伯18:11,14）。臨到罪人的咒詛必追上他們。
英文原文
Hezekiah's Message to Isaiah (710 BC)
¹ And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
² And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.
³ And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
⁴ It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.
⁵ So the servants of king Hezekiah came to Isaiah.
⁶ And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
⁷ Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer: This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the children are brought to the birth, but there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (Isa 37:4): It may be the Lord thy God will hear; who knows but he will return and repent? The it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, Isa 37:4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, Isa 37:6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, Isa 37:7. The terrors that pursue him shall bring him at last to the king of terrors, Job 18:11,14. The curses that come upon sinners shall overtake them.
8-20
Prayer of Hezekiah (710 BC)
希西家的禱告（主前710年）
⁸ 於是拉伯沙基回去，遇見亞述王正攻打立拿，因為他聽見王已經離開拉吉。
⁹ 他聽見論古實王特哈加的話說，他出來要與你爭戰。他一聽見這話，就差遣使者去見希西家，說，
¹⁰ 你們當對猶大王希西家如此說，你所倚靠的神不要欺哄你，說，耶路撒冷必不交在亞述王的手中。
¹¹ 你看，亞述諸王向列國所行的，乃是盡行毀滅，難道你還能得拯救嗎？
¹² 我列祖所毀滅的，就是歌散、哈蘭、利色和在提拉撒的伊甸人，這些國的神何曾拯救他們呢？
¹³ 哈馬的王在哪裏？亞珥拔的王在哪裏？西法瓦音、希拿、以瓦的王又在哪裏呢？
¹⁴ 希西家從使者手裏接過書信來，看完了，就上耶和華的殿，將書信在耶和華面前展開。
¹⁵ 希西家向耶和華禱告，說，
¹⁶ 萬軍之耶和華，以色列的神，就是坐在二基路伯上的阿，你是天下萬國的神，你惟獨是神，你創造了天地。
¹⁷ 耶和華啊，求你側耳而聽；耶和華啊，求你睜眼而看；求你聽見西拿基立的一切話，他是打發人來辱罵永生神的。
¹⁸ 耶和華啊，亞述諸王果然使列國和列國的地變為荒涼，
¹⁹ 將列國的神都扔在火裏；因為他們本不是神，乃是人手所造的，是木頭石頭，所以人都滅絕了他們。
²⁰ 耶和華我們的神啊，現在求你救我們脫離亞述王的手，使天下萬國都知道惟獨你是耶和華。
我們在此可以留意：1. 神若賜我們內裏對他應許的滿足，這便可以堅固我們默默地忍受辱罵。神回答了希西家，但聖經沒有顯示他經過考慮後給拉伯沙基任何答覆；既已將這事交在神手中，他便安靜地把事情交託給他。於是拉伯沙基回去見他主人王，請求新的指示。2. 好戰的人必飽嘗戰爭之苦。西拿基立沒有受任何挑釁、也沒有發出任何警告，就出去攻擊猶大；如今古實王也以同樣少的禮節出來攻擊他（Isa 37:9）。好爭吵的人可以期望別人也與他爭吵；神有時藉着給仇敵的烈怒一個有力的轉向，來加以遏制。3. 驕傲褻瀆地說話已經不好，這樣寫更糟，因為這表明更多的蓄意和設計，而寫下來的話傳得更遠、存得更久、為害更大。寫下來的無神論和不敬虔，到了那日必被算賬。4. 大的成功往往使罪人在罪惡的道路上心裏剛硬，使他們更大膽。因為亞述諸王毀滅了一切地（其實不過是落入他們手中的少數），所以他們便毫不懷疑必能毀滅神的地；因為列國的神不能幫助，他們便斷定以色列的神也是如此；因為哈馬和亞珥拔那些拜偶像的王輕易成為他們的獵物，所以猶大那敬虔改革的王也必如此。這個驕傲的人便如此被興旺的陽光催熟而趨於毀壞。5. 得以進入施恩寶座，並在那裏暢所欲言，是主百姓在任何時候，尤其是在患難危險之時，不可言喻的特權。希西家拿着西拿基立的書信，在耶和華面前展開，並非打算對他作出任何不是基於他親筆書信的控訴。讓這事自己說話罷；這是白紙黑字：耶和華啊，求你睜眼而看！神容許他禱告的百姓謙卑地與他自由相交，把一切的話——如同耶弗他那樣——在他面前傾吐，把朋友的信或仇敵的信都展開在他面前，將其內容和關切交託給他。6. 我們信仰那些偉大而根本的原則，若憑信心應用、在禱告中善用，無論我們遭遇何種特殊的急難和困境，都必對我們有至高的用處；因此我們必須投奔於它們，並堅守它們；希西家在此正是如此。他以這話鼓勵自己：以色列的神就是萬軍之耶和華——一切軍隊的主，是以色列軍隊的主以振奮他們，是仇敵軍隊的主以挫他們銳氣、加以約束——他是獨一的神，無人能與他相爭——他是天下萬國的神，隨己意支配萬國；因為他創造了天地，所以既能作成一切，又凡事掌管。7. 當我們懼怕那大施毀滅的人時，可以存謙卑的膽量向神呼求，以他為大拯救者。他們確實毀滅了那些因敬拜假神而自行脫離真神保護的列國，但耶和華，那獨一的神，是我們的神、我們的王、我們的設律法者，他必拯救我們——他是一切信他之人的拯救者。8. 我們藉禱告與神摔跤時，只要我們能以他的榮耀與我們的案件相關為籲請——以我們若被傾覆他的名就必被褻瀆、我們若得解救他的名就必得榮耀為籲請——我們便有足夠可抓住的了。因此我們最有力的籲請必從此而出：「為你榮耀的緣故而行罷。」
英文原文
Prayer of Hezekiah (710 BC)
⁸ So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
⁹ And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying,
¹⁰ Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
¹¹ Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?
¹² Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?
¹³ Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?
¹⁴ And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.
¹⁵ And Hezekiah prayed unto the LORD, saying,
¹⁶ O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
¹⁷ Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.
¹⁸ Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,
¹⁹ And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them.
²⁰ Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.
We may observe here, 1. That, if God give us inward satisfaction in his promise, this may confirm us in our silently bearing reproaches. God answered Hezekiah, but it does not appear that he, after deliberation, sent any answer to Rabshakeh; but, God having taken the work into his own hands, he quietly left the matter with him. So Rabshakeh returned to the king his master for fresh instructions. 2. Those that delight in war shall have enough of it. Sennacherib, without provocation given to him or warning given by him, went forth to war against Judah; and now with as little ceremony the king of Ethiopia goes forth to war against him, Isa 37:9. Those that are quarrelsome may expect to be quarrelled with; and God sometimes checks the rage of his enemies by giving it a powerful diversion. 3. It is bad to talk proudly and profanely, but it is worse to write so, for this argues more deliberation and design, and what is written spreads further, lasts longer, and does the more mischief. Atheism and irreligion, written, will certainly be reckoned for another day. 4. Great successes often harden sinners' hearts in their sinful ways and make them the more daring. Because the kings of Assyria have destroyed all lands (though, in fact, they were but a few that fell within their reach), therefore they doubt not but to destroy God's land; because the gods of the nations were unable to help they conclude the God of Israel is so; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore they doubt not but to destroy God's land; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore the religious reforming king of Judah must needs be so too. Thus is this proud man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to the throne of grace, and liberty of speech there, are the unspeakable privilege of the Lord's people at all times, especially in times of distress and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord, not designing to make any complaints against him but those grounded upon his own handwriting. Let the thing speak itself; here it is in black and white: Open thy eyes, O Lord! and see. God allows his praying people to be humbly free with him, to utter all their words, as Jephthah did, before him, to spread the letter, whether of a friend or an enemy, before him, and leave the contents, the concern of it, with him. 6. The great and fundamental principles of our religion, applied by faith and improved in prayer, will be of sovereign use to us in our particular exigencies and distresses, whatever they are; to them therefore we must have recourse, and abide by them; so Hezekiah did here. He encouraged himself with this, that the God of Israel is the Lord of hosts, of all hosts, of the hosts of Israel, to animate him, of the hosts of their enemies, to dispirit and restrain them,—that he is God alone, and there is none that can stand in competition with him,—that he is the God of all the kingdoms of the earth, and disposes of them all as he pleases; for he made heaven and earth, and therefore both can do any thing and does every thing. 7. When we are afraid of men that are great destroyers we may with humble boldness appeal to God as the great Saviour. They have indeed destroyed the nations, who had thrown themselves out of the protection of the true God by worshipping false gods, but the Lord, the God alone, is our God, our King, our lawgiver, and he will save us, who is the Saviour of those that believe. 8. We have enough to take hold of, in our wrestling with God by prayer, if we can but plead that his glory is interested in our case, that his name will be profaned if we are run down and glorified if we are relieved. Thence therefore will our most prevailing pleas be drawn: "Do it for thy glory's sake."
21-38
Sennacherib Threatened; Sennacherib Destroyed (710 BC)
西拿基立受威脅；西拿基立被滅（主前710年）
²¹ 亞摩斯的兒子以賽亞就打發人去見希西家說，耶和華以色列的神如此說，你既然求我攻擊亞述王西拿基立，
²² 耶和華論他所說的話是這樣：錫安的處女藐視你，嗤笑你；耶路撒冷的女子在你後面搖頭。
²³ 你辱罵誰，褻瀆誰？你向誰揚起聲來，高舉你眼目？乃是攻擊以色列的聖者。
²⁴ 你藉你的使者辱罵主，說，我率領許多戰車上山頂，到利巴嫩極深之處；我要砍伐其中高大的香柏樹和佳美的松樹；我必進入極遠的境界，進入其中的樹林和迦密的佳美之地。
²⁵ 我已經挖井喝水；我必用腳掌踏乾埃及一切江河。
²⁶ 耶和華說，你豈沒有聽見我早先所作的、古時所立的麼？現在我使你來攻擊荒涼的堅固城，使它變為亂堆。
²⁷ 所以其中的居民力量微小，驚惶羞愧；他們如田間的草，如青草，如房頂上的草，又如未長成而枯焦的禾稼。
²⁸ 你卻坐下，你出去，你進來，我知道你向我發烈怒。
²⁹ 因你向我發烈怒，又因你狂傲的話達到我耳中，我就用鉤子鉤你的鼻子，把嚼環放在你嘴裏，使你從原路回去。
³⁰ 以色列人哪，我必賜你一個證據：你們今年要喫自生的，第二年也要喫自長的；到第三年要耕種收割，栽植葡萄園，喫其中的果子。
³¹ 猶大家所逃脫餘剩的，必再往下扎根，向上結果。
³² 必有餘剩的民從耶路撒冷而出，必有逃脫的人從錫安山而來。萬軍之耶和華的熱心必成就這事。
³³ 所以耶和華論亞述王如此說，他必不得來到這城，也不可在這裏射箭，也不可拿盾牌到城前，也不可築壘攻城。
³⁴ 他從哪條路來，必從哪條路回去，必不得來到這城。這是耶和華說的。
³⁵ 因我為自己的緣故，又為我僕人大衛的緣故，必保護拯救這城。
³⁶ 耶和華的使者出去，在亞述營中殺了十八萬五千人。清晨起來，看哪，都是死屍了。
³⁷ 亞述王西拿基立就拔營回去，住在尼尼微。
³⁸ 一日，他在他的神尼斯洛廟裏叩拜，他兒子亞得米勒和沙利色用刀殺了他，就逃到亞拉臘地。他兒子以撒哈頓接續他作王。
此處我們可以觀察，1. 那些以忍耐領受從人而來的恐怖信息、又藉禱告以信心向神傳送信息的人，可望從神得着恩惠和平安的信息以為安慰——甚至在他們最頹喪之時。以賽亞奉神的名對希西家的禱告發回了長長的答覆，是書面的（因為太長，不能口頭傳達），而且是對他禱告的回覆——顧及他的禱告：*你既然求我——要知道，為你的安慰，你的禱告已蒙垂聽。以賽亞本可以叫他去看他所傳的預言（特別是 Isa 10:1-34），叫他從其中找出答案；但為使他得着充足的安慰，特地差了一個信息給他。天地之間的來往，神這邊從不間斷。2. 那些自高自大——尤其是向神和他的百姓自高自大的人，實際上在一切明理人眼中是貶低自己、使自己成為可輕視的：錫安的處女藐視西拿基立和他一切無能的惡意和威脅；她知道她既持守正直，就必蒙神保護，仇敵雖能吠卻不能咬。他一切的威脅不過是笑話；不過是徒然虛發的雷聲。*3. 那些苦害神百姓的，是得罪神自己；神把針對他們所說所作的，當作針對自己說所作的：你辱罵誰？就是以色列的聖者——你因此辱罵他，因為他是聖者。西拿基立向神所行的無禮更因他不但在自己辱罵他，更唆使僕人如此行而加重：你藉你的使者辱罵我。4. 那些誇耀自己和自己的成就的，是反思神和他的護理：你曾說，我已經挖井喝水；我行了大事，還要行更大的；卻不肯承認是我所作的（Isa 37:24-26）。最活躍的人不過是神所使他成為的，而神使他成為的也不過是他自古所定意使他成為的：我自古所立的，現在我已成就（因為神凡事都照着他旨意所籌算的而行），使你成為使荒涼堅固城變為亂堆的工具；所以把這當作自己的作為，是不可容忍的傲慢。5. 教會仇敵的一切惡意，以及一切計謀和舉動，都在教會之神的鑒察和約束之下。西拿基立活躍而迅速——這裏、那裏、各處——但神知道他的出入，眼目總在他身上（Isa 37:28）。這還不算；神的手也在他身上——嚴厲的手、大能的手——鉤子鉤鼻子、嚼環放在嘴裏，藉此雖然他十分頑梗不受約束，神卻能也必使他從原路回去（Isa 37:29）。到此為止，不能再過。神曾簽發西拿基立攻擊猶大的委狀（Isa 10:6）；此處他撤銷了它。他已嚇唬了他們，卻不可傷害他們，因此被解除不得再進一步；不但如此，此處簽發了收押令，把他下獄，為他越權的行為答辯。6. 神是他百姓豐盛的恩主，也是他們大能的保護者——對信靠他的人既是日頭也是盾牌。耶路撒冷必被保護（Isa 37:35），圍攻者不得進城，也不可帶着任何有規律的攻擊來到城前，卻要在開始圍攻之前就被擊潰（Isa 37:33）。但這還不夠；神要轉回憐憫百姓，要善待他們。他們的地要格外多結果，使他們的損失得到豐富補償；他們必感受不到仇敵蹂躪鄉間、或自己被從農作中抽離的任何不良後果。地卻要如起初那樣自發地出產，他們要安然在其自發的出產上生活豐足。主所賜的福能使人在沒有勤勞之手的情況下致富——當他喜悅之時。也不要讓他們以為國家的荒涼可以作為他們不守安息年的藉口——安息年（看來）就在次年，那時他們不可耕種撒種；不，雖然他們如今沒有為那一年預備慣常的存糧，卻仍要敬虔地遵守，並依賴神供應。在盡本分的道路上必須信靠神。7. 當神的審判帶着使命而來之時，無人能站立得住。（1.）最大的人数也不能站立：一位天使在一夜之間要把一支大軍擊殺在地——當神授權他如此行之時（Isa 37:36）。十八萬五千名精兵頃刻之間成了那麼多死屍。許多人認為詩篇 76 篇就是為這次失敗而寫的，其中從剛硬的人被剝奪、使他們睡長覺（Isa 37:5），推論出神比獵物之山更加榮耀卓越（Isa 37:4），又他惟獨他是可畏的（Isa 37:7）。天使被使用——超過我們所意識到的——作為神公義的執行者，懲罰惡人的驕傲、打破惡人的勢力。（2.）最偉大的人也不能站立：大王——亞述王——在被逼迫回去之時，看來十分渺小——不但因不能成就自己如此自信地計畫的事而羞愧，更因怕那毀滅他軍隊的天使也要毀滅他而恐懼戰兢；然而當他自己的兒子——本該護衛他的人——在他所投靠的偶像廟中把他獻祭之時，他就顯得更加渺小了（Isa 37:37,38）。神能頃刻間止息那向他的百姓口吐威嚇殺戮之人的氣息，當他們填滿了罪孽的量之時也必如此行；耶和華藉着所施行的審判被人認識——被認識為抵擋驕傲人的神。這次護理中應驗了許多預言，這當鼓勵我們——就這些預言看得更遠、並被設計作為教會安全和一切信靠神之人安全的普遍保證而言——依賴神成就它們。那曾解救的，如今解救、將來也必解救。主啊，饒恕我們的仇敵；但耶和華啊，願你的仇敵都如此滅亡！
英文原文
Sennacherib Threatened; Sennacherib Destroyed (710 BC)
²¹ Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:
²² This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
²³ Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.
²⁴ By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel.
²⁵ I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.
²⁶ Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps.
²⁷ Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.
²⁸ But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
²⁹ Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
³⁰ And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
³¹ And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:
³² For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
³³ Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.
³⁴ By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.
³⁵ For I will defend this city to save it for mine own sake, and for my servant David's sake.
³⁶ Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.
³⁷ So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
³⁸ And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.
We may here observe, 1. That those who receive messages of terror from men with patience, and send messages of faith to God by prayer, may expect messages of grace and peace from God for their comfort, even when they are most cast down. Isaiah sent a long answer to Hezekiah's prayer in God's name, sent it in writing (for it was too long to be sent by word of mouth), and sent it by way of return to his prayer, relation being thereunto had: "Whereas thou hast prayed to me, know, for thy comfort, that thy prayer is heard." Isaiah might have referred him to the prophecies he had delivered (particularly that Isa 10:1-34) and bid him pick out an answer from thence; but, that he might have abundant consolation, a message is sent him on purpose. The correspondence between earth and heaven is never let fall on God's side. 2. Those who magnify themselves, especially who magnify themselves against God and his people, do really vilify themselves, and made themselves contemptible, in the eyes of all wise men: "The virgin, the daughter of Zion, has despised Sennacherib, and all his impotent malice and menaces; she knows that, while she preserves her integrity, she is sure of the divine protection, and that though the enemy may bark he cannot bite. All his threats are a jest; it is all but brutum fulmen—a mere flash," 3. Those who abuse the people of God affront God himself; and he takes what is said and done against them as said and done against himself: "Whom hast thou reproached? Even the Holy One of Israel, whom thou hast therefore reproached because he is a Holy One." And it aggravated the indignity Sennacherib did to God that he not only reproached him himself, but set his servants on to do the same: By thy servants, the abjects, thou hast reproached me. 4. Those who boast of themselves and their own achievements reflect upon God and his providence: "Thou hast said, I have digged, and drunk water; I have done mighty feats, and will do more; and wilt not own that I have done it," Isa 37:24-26. The most active men are no more than God makes them, and God makes them no more than of old he designed to make them: "What I have formed of ancient times, in an eternal counsel, now have I brought to pass" (for God does all according to the counsel of his will), "that thou shouldst be to lay waste defenced cities; it is therefore intolerable arrogance to make it thy own doing." 5. All the malice, and all the motions and projects, of the church's enemies, are under the cognizance and check of the church's God. Sennacherib was active and quick, here, and there, and every where, but God knew his going out and coming in, and had always an eye upon him, Isa 37:28. And that was not all; he had a hand upon him too, a strict hand, a strong hand, a hook in his nose and a bridle in his lips, with which, though he was very headstrong and unruly, he could and would turn him back by the way which he came, Isa 37:29. Hitherto he shall come and no further. God had signed Sennacherib's commission against Judah (Isa 10:6); here he supersedes it. He has frightened them, but he must not hurt them, and therefore is discharged from going any further; nay, his commitment is here signed, by which he is clapped up, to answer for what he had done beyond his commission. 6. God is his people's bountiful benefactor, as well as their powerful protector, both a sun and a shield to those that trust in him. Jerusalem shall be defended (Isa 37:35), the besiegers shall not come into it, no, nor come before it with any regular attack, but they shall be routed before they begin the siege, Isa 37:33. But this is not all; God will return in mercy to his people, and will do them good. Their land shall be more than ordinarily fruitful, so that their losses shall be abundantly repaired; they shall not feel any of the ill effects either of the enemies' wasting the country or of their own being taken off from husbandry. But the earth, as at first, shall bring forth of itself, and they shall live and live plentifully upon its spontaneous productions. The blessing of the Lord can, when he pleases, make rich without the hand of the diligent. And let them not think that the desolations of their country would excuse them from observing the sabbatical year, which happened (as it should seem) the year after, and when they were not to plough or sow; no, though they had not now their usual stock beforehand for that year, yet they must religiously observe it, and depend upon God to provide for them. God must be trusted in the way of duty. 7. There is no standing before the judgments of God when they come with commission. (1.) The greatest numbers cannot stand before them: one angel shall, in one night, lay a vast army of men dead upon the spot, when God commissions him so to do, Isa 37:36. Here are 185,000 brave soldiers in an instant turned into so many dead corpses. Many think the Ps 76:1-12 was penned upon occasion of this defeat, where from the spoiling of the stout-hearted, and sending them to sleep their long sleep (Isa 37:5), it is inferred that God is more glorious and excellent than the mountains of prey (Isa 37:4), and that he, even he, is to be feared, Isa 37:7. Angels are employed, more than we are aware of, as ministers of God's justice, to punish the pride and break the power of wicked men. (2.) The greatest men cannot stand before them: The great king, the king of Assyria, looks very little when he is forced to return, not only with shame, because he cannot accomplish what he had projected with so much assurance, but with terror and fear, lest the angel that had destroyed his army should destroy him; yet he is made to look less when his own sons, who should have guarded him, sacrificed him to his idol, whose protection he sought, Isa 37:37,38. God can quickly stop their breath who breathe out threatenings and slaughter against his people, and will do it when they have filled up the measure of their iniquity; and the Lord is known by these judgments which he executes, known to be a God that resists the proud. Many prophecies were fulfilled in this providence, which should encourage us, as far as they look further, and are designed as common and general assurances of the safety of the church and of all that trust in God, to depend upon God for the accomplishment of them. He that has delivered does and will deliver. Lord, forgive our enemies; but, so let all thy enemies perish, O Lord!
在本章中我們再次看到先前在列王紀中所記關於西拿基立的事。在前一章我們看見他攻城掠地、又揚言要繼續征服；在本章我們看見他敗落，終至傾覆，這是因著禱告的應允，也是前幾章許多預言的應驗。這裡有：I. 希西家對拉伯沙基不敬虔之話的敬虔回應，Isa 37:1。II. 他差遣給以賽亞、請求代禱的恩惠信息，Isa 37:2-5。III. 以賽亞從神那裡帶給他的鼓勵回答，向他保證神必為他對付亞述王，Isa 37:6,7。IV. 亞述王致希西家的侮慢書信，內容與拉伯沙基的話如出一轍，Isa 37:8-13。V. 希西家收到此信後向神所獻的謙卑禱告，Isa 37:14-20。VI. 神藉以賽亞進一步給他更完全的回答，應許他的事不久必好轉，風暴必過去，一切都必顯得光明晴朗，Isa 37:21-35。VII. 這預言隨即應驗——他軍隊的覆滅（Isa 37:36）和他自己被殺，Isa 37:37,38。這一切在 2Ki 19:1-37 已有詳盡的說明。