This week, we shall continue to
study the book of 2 Kings in the Old Testament.
While the kings of Judah were not perfect, most of them at least earned their commendation that they “did what was right in the eyes of the Lord”. It was not so with Ahaz:
(1) Who were the two kings that preceded Ahaz? (15:1, 32)
(2) What kind of spiritual legacy was left by them to Ahaz?
(3) Whom then could Ahaz blame for his turning away from the Lord?
(4) In describing his wickedness, the Bible says, “He followed the ways of the kings of Israel” (16:3). Why does the Bible drag the kings of Israel into Ahaz’s sins?
(5) How thorough did Ahaz follow the ways of the kings of Israel?
(6) 2 Chronicles 28 and Isaiah 7 contain more detailed accounts of the joint attack by Rezin and Pekah, and 2 Chronicles 28:5 points out that this attack was a punishment by God for the sins of Ahaz:
a. Were the joint forces of Rezin and Pekah able to overpower Judah? (v. 5)
b. Why then did Ahaz turn to Tiglath-Pileser, the Assyrian king for help?
c. What price did he pay for seeking help from the Assyrian king?
d. Given his wickedness, did the Lord seek to intervene and help him? (Isa. 7:1-14)
e. Why didn’t Ahaz listen?
(7) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀列王紀下。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
雖然猶大的眾王都非完全，但多數仍能「行耶和華眼中看為正的事」。但亞哈斯卻不是如此：
(1) 亞哈斯之前兩位君王是誰？(15:1, 32)
(2) 他們給亞哈斯留下什麼屬靈遺產？
(3) 麼亞哈斯離開神行惡，是誰之過？
(4) 在責備他的惡行時，聖經說他“效法以色列諸王” 。他的惡行與以色列諸王有何干？
(5) 亞哈斯“效法以色列諸王” 有多徹底？
(6) 歷代志下28和以賽亞書7對利汎和比加攻擊猶大的記載是較詳細的。歷代志下28:5更指出這是神對亞哈斯的審判：
a. 這聯軍是否能勝過亞哈斯？（16:5）
b. 這樣，為何他要向亞述王求救？
c. 他因而要付出多大的代價？
d. 雖然如此，神是否不加以干預？（參賽7:1-14）
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Ahaz sent messengers to say to Tiglath-Pileser king of Assyria, ‘I am your servant and vassal. Come up and save me out of the hand of the king of Aram and of the king of Israel, who are attacking me'.” (2 Ki. 16:7)
One wonders why King Ahaz chose to seek help from the king of Assyria instead of from the Lord.
For one, he had the godly examples of both his father Jotham and his grandfather Uzziah to follow. Both had helped Judah become very strong and powerful and in the case of his father, the Bible clearly states that the reason for the growth of his power was “because he walked steadfastly before the Lord” (2 Chr. 27:6).
Furthermore, Ahaz had the good fortune of having the prophet Isaiah serving the Lord in his time. The Lord even used this occasion of the attack by Rezin and Pekah to announce through Isaiah the most wonderful prophecy of the birth of Jesus Christ, “Emmanuel” (Isa. 7:14), as a sign of His promise to deliver him from his enemies.
Also, his situation was not as dire as he thought. As much as the joint force of Aram and Israel had inflicted Judah with losses, the Bible points out that “they could not overpower him” (2 Ki.16:5; Isa. 7:1).
Therefore, there was no reason for Ahaz not to trust the Lord. However, as is always the case, the exercise of faith in God is always an exercise in complete obedience, in trusting in the unseen and its result is not necessarily instant. On the other hand, the help of another human ruler or authority can always be gotten by bribes, the power of which is visible, and the result is often far more instant.
But the help of men is always temporal and is not dependable, but the help that comes from the Lord is not only dependable and lasting, but it ushers us into a greater and deeper knowledge of His love.
「亞哈斯差遣使者去見亞述王提革拉毗列色，說：我是你的僕人、你的兒子。現在亞蘭王和以色列王攻擊我，求你來救我脫離他們的手。」(王下16:7)
在亞蘭王和以色列王夾攻之下，亞哈斯向亞述王求助，而不倚靠耶和華。這是說不通的，因為
1. 他的父親約坦和祖父烏西雅都留下敬畏神的榜樣，並且都是因倚靠神而得以強盛。聖經更是這樣論到他父親的：“約坦在耶和華─他神面前行正道，以致日漸強盛 ” （代下27:6）。
2. 而且，亞哈斯更有先知以賽亞的幫助，用神的話語來勸勉、指導。特別在這危機中，神更藉以賽亞宣告彌賽亞的兆頭—以馬內利—來作拯救的應許（賽7:15）。
再者，他面臨的危機不算是絕境，因為雖然他被敵人圍困，聖經卻清楚的指出：“卻不能勝他” （王下16:5；賽7:1）
因此，亞哈斯是沒有理由不信靠神的。可惜的是，信靠神與絕對順服神是分不開的、也是要不憑眼見的、而效果不一定是立時的。相反地，信靠人是容易得多：人是可以被賄賂的、其勢力往往是可見的、而後果也是立見的！
亞哈斯卻忽略了，人的幫助是短暫和不可靠的；但全能的主不但是可靠和永久的，倚靠祂使我們更深的經歷和認識祂的能力與慈愛。
(1) What was the result of Ahaz’s alliance (or submission) to Assyria? (16:9)
(2) How then would Ahaz look upon his decision to depend on Assyria rather than on God as the prophet Isaiah had admonished him? (Isaiah 7:4ff)
(3) Why did Ahaz desire to build a replica of the altar in Damascus? (see 2 Chr. 28:23)
(4) What did he do when he returned from Damascus and what did his action indicate? (2 Ki. 16:12-14)
(5) Ahaz intended to use both the new altar (modelled after the one used to worship the gods of Aram) and the old altar (the one used to worship the Lord):
a. What was each of the altars used for? (16:15-16)
b. Do you think he intended to use the latter to enquire of the Lord? (see 2 Chr. 28:24-25)
(6) The Bible does not give us the reason why Ahaz cut off the side panels, removed the basins from the movable stand and removed also the Sea from the supporting bronze bulls (see 1 Kings 7:23ff and the diagram of 1 Kings 6:1-38, Year 4 Week 19 Day 127 of this Devotional Guide). Consider the following questions:
a. What did his action signify?
b. Why did he also take away the Sabbath canopy used for his own entry outside the temple of the Lord? (16:18)
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 亞哈斯向亞述求救收效嗎？(16:9)
(2) 這樣，亞哈斯會怎樣看自己所作的決定—不理會神藉以賽亞的勸告，反去倚靠亞述？（賽7:4ff）
(3) 為何亞哈斯起念要建大馬色一樣的祭壇？（參代下28:23）
(4) 他回到耶路撒冷時，立刻作出什麼事？這顯示出什麼？（王下16:12-14）
(5) 亞哈斯決定新、舊兩壇兼用：
a. 兩者分別有什麼用途？(16:15-16)
b. 你以為他用舊壇來求問耶和華嗎？（註：和合本「耶和華」旁也用了小點，表明是譯者加上的。可參代下28:24-25）
(6) 雖然聖經沒有交代為何亞哈斯要打掉聖殿的（銅）盆和挪走支撐銅海的銅牛等的作用（可參本年—第四年的靈修指引第127日的圖案）：
a. 這樣的行為顯示出什麼？
b. 挪移安息日的廊子的決定是出於何故？
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Ahaz gathered together the furnishings from the temple of God and cut them in pieces. He shut the doors of the Lord’s temple and set up altars at every street corner in Jerusalem.” (2 Chr. 28:24)
Yesterday, we were reflecting on why Ahaz, who had the benefits of godly predecessors, the service of the prophet Isaiah and the promise of God to deliver him, would still trust in the help of men and not in God. Today, we read that as he was delivered by Tiglath-Pileser king of Assyria, he decided to completely eradicate the worship of the Lord from Judah!
It started with the replacing of Solomon’s altar in the Lord's temple with a replica of the altar in Damascus — the altar for the worship of the gods of Aram; from then onward, all the regular sacrifices would be made on the new altar. Since 2 Chronicles 28:24 tells us that he later shut the doors of the Lord’s temple, these regular offerings made to the Lord did not last long. As far as the old altar which was being pushed aside was concerned, I do not think he had any intent to use it to enquire of the Lord at all — he knew the Lord would have nothing to do with him anyway!
The removing of the side panels, the basins and the Sea (2 Ki. 16:17) simply signified his total defiance against the Lord in not regarding anything within the temple as holy; and with the shutting of the temple’s doors and the setting up of altars at every street corner in Jerusalem to burn sacrifices to other gods (2 Chr. 28:25), he was determined to eradicate the worship of the Lord from Judah!
Fittingly, when he died, “he was not placed in the tombs of the kings of Israel” (2 Chr. 28:27), an important symbol of where he would spend his eternity — he was not in the company of David and other godly ancestors of his, because just as he has shut the doors of the temple, the Lord has shut the door of heaven to him!
「亞哈斯將神殿裡的器皿都聚了來，毀壞了，且封鎖耶和華殿的門；在耶路撒冷各處的拐角建築祭壇。」(代下28:24)
昨天我們思想到亞哈斯有敬虔的父親和祖父、有先知以賽亞的指導和神藉他所給予拯救的應許，然而他仍選擇靠人、不靠神。今天我們看到他得亞述王相助之餘，決絕要把耶和華的敬拜從猶大連根拔起。
首先，他把從大馬色所複製的的祭壇來取代了所羅門為聖殿所建的祭壇—這模仿向亞述諸神獻祭的新祭壇取代了舊祭壇，在此向耶和華獻早晚和其他的祭。但歷代志下28:24就告訴我們，亞哈斯及後封鎖了耶和華殿的門。故此，這早晚和其他向耶和華獻的祭，不久也完全停止了。至於那被移到一旁的舊祭壇，雖然他欲用作求問神之用，相信他絕對沒有用過，因為他心知神並不喜悅他！
他擅自把聖殿的銅海和銅盆部份的地方打掉，是顯出他對神的藐視，不看聖殿和其內的物品為聖。最後，他索性把聖殿關閉，在耶路撒冷各處的拐角— every street corner —建築祭壇向偶像燒香(代下28:24) ，是他定意要完全消滅耶的敬拜和華的舉動！
故此，當他死亡時，聖經在歷代志就這樣說：“亞哈斯與他列祖同睡，葬在耶路撒冷城裡，沒有送入以色列諸王的墳墓中” (代下28:27) 。這正像徵他的收場—他不能像大衛和其他敬虔的先王進到神那裡；就如他封鎖了神的殿門，神也給他封鎖了天門！
Hoshea―Last King of Israel (see Note below)
(1) In what way(s) might Hoshea be less evil than the kings of Israel before him? (see 2 Chronicles 30 for possible answer(s), especially 30:10)
(2) In any case, why would God still put an end to the kingdom of Israel in the time of Hoshea, the less evil king?
(3) What did Hoshea do in an effort to rid of the control of Assyria? (17:3)
(4) What should he have done?
(5) Presumably Hoshea still put up a fight for three years. What was the final outcome of his effort? (17:5-6)
(6) The reigns of both Pekah and Hoshea marked the beginning of the phenomenon known as the “diaspora” which continues to these days among the people of Israel:
a. The word is first used in the Greek translation of the OT (Septuagint) in Deuteronomy 28:25 to foretell the diaspora (i.e. scattering) of the people: What was the reason given there for this scattering? (Deut. 28:15)
b. Now with the restoration of their nation in 1948, has their spiritual condition changed?
(7) The core reason for their destruction was given in v. 7:
a. What was the core reason for their fate?
b. In pointing out their core sin, why does the Bible emphasize the following?
- Who God is to them
- What He had done for them
(8) How may you apply your answers to 7b to yourself?
(9) How outrageous was their sin?
(10) What is the main message to you today and how may you apply it to your life?
Note:
There was some confusion over when exactly Hoshea seized the throne from Pekah due to the words of 2 Kings 15:30. However, “The earlier commentators, and almost all the chronologists have therefore justly assumed that there was an eight years’ anarchy between the death of Pekah and the commencement of Hoshea’s reign…there is nothing at all surprising in the existence of anarchy at a time when the kingdom was in a state of the greatest inward disturbance and decay” (K&D, 291).
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
何細亞：以色列最後一個君王（參下註）
(1) 聖經說何細亞行惡「不像他以前的……諸王」。何解？（看看代下30是否給我們可能的答案）
(2) 既是如此，為何神卻在此時使以色列完全傾覆？
(3) 何細亞怎樣試圖擺脫亞述的控制？(17:3)
(4) 你認為他本該怎樣作？為什麼？
(5) 看來，何細亞仍頑抗了三年。但結果怎樣？(17:5-6)
(6) 比加和何細亞的年代是以色列人歷史著名的「流散— diaspora」的開始，直到今天：
a. 這是舊約著名的希臘譯本（七十士譯本）在申命記28:25的繙譯（中譯為“拋來拋去”）：這差不多一禧年前的預言，指出他們會遭到這命運的原因是什麼？（在申28:15）
b. 以色列已在1948年復國，他們屬靈的光景是否已改變了？
(7) 列王紀下這裡就把他們傾覆被擄的主因說明：
a. 主因是什麼？（17:7）
b. 在指出這主因時，聖經特別的提到：
i. 神與他們的關係是什麼？
ii. 神為他們行了什麼大事？
(8) 就7b的答案，你可以怎樣應用在自己的身上？
(9) 他們這罪行可惡在什麼地方？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：因著列王紀下15:30的記載，有關何細亞何時作王產生一些爭議。不過，“早期的解經家和差不多所有研究年份的（專家）都正確的認為由比加之死到何細亞正式登位是有八年左右的無政府狀態… …這不該是令人驚奇的，因為（北）國已處於內政的紛亂和崩潰的狀態。” (K&D, 291)
“He did evil in the eyes of the LORD, but not like the kings of Israel who preceded him.” (2 Ki. 17:2)
It is interesting to note that the judgment of God in the final destruction of the nation of the Northern Kingdom, Israel, came at a time the nation was ruled by a “less evil” king, Hoshea (17:2). We have no idea how less evil Hoshea was, but Israel as a whole had continued to sin as they did since the time of Jeroboam. By the time of Hoshea, the nation had plunged into anarchy; whether the nation would face total destruction and exile as prophesied over and over again by the word of the Lord, or Hoshea would be assassinated and overturned like his predecessors, the people obviously continued with the sins so vividly recounted in vv. 8-23. The sum of them is highlighted by v. 7:
“All this took place because the Israelites had sinned against the LORD their God, who had brought them up out of Egypt from under the power of Pharaoh king of Egypt”.
While all the nations of the world also
sinned against the Lord, the sins of Israel were particularly outrageous:
- The Lord (i.e. Yahweh) — the Creator God of the universe had pledged Himself to be “their God”, as the Lord put it at the time of His choosing this people of Israel, “Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation” (Exod. 19:5-6). In other words, with their sins, they took lightly both who God is and their privilege of election.
- The Lord had brought them out of Egypt from under the power of Pharaoh king of Egypt: In other words, they spurned the grace of deliverance out of slavery and into a “holy nation, a kingdom of priests”.
In essence, they despised who God is and who they have become, and this is also a serious reminder to all of us who have been saved by the blood of Christ into a chosen people, a royal priesthood, a holy nation, a people belonging to God (1 Pet. 2:9). May we never spurn the grace of God like Israel did!
「他行耶和華眼中看為惡的事，只是不像在他以前的以色列諸王。」(王下17:2)
神最終要審判以色列國，使其傾覆，但這審判卻發生在何細亞在位之年(王下17:2)，他是「不像在他以前的以色列諸王」那樣行惡的王。我們不曉得何細亞之惡是怎樣在程度上「少過」其他君王，但以整個以色列而言，他們仍繼續行耶羅波安所行的惡。
到了何細亞的時代，一般相信，以色列已陷入無政府的狀態。以色列就是不立刻要面對滅亡被擄的終局，何細亞也會不久像以前的君王一樣被刺殺奪權。百姓也會繼續犯17:8-23所詳列的種種惡行，而這些罪就被17:7所總結起來：“以色列人得罪那領他們出埃及地、脫離埃及王法老手的耶和華─他們的神” 。
雖然世上各國各民都犯了罪、得罪了神，列王紀下17:7這句話就刻畫了以色列的罪之特性：
1. 耶和華—這創天造地惟一的真神—竟在全地中特別揀選以色列，要作他們的神；就如祂藉摩西向以色列說：“要在萬民中作屬我的子民，因為全地都是我的。你們要歸我作祭司的國度，為聖潔的國民。” (出19:5-6) 。故此，以色列的罪在乎踐踏了神的揀選，也輕看了神。
2. 耶和華是那領他們出埃及、脫離法老手的神。因此，他們的罪也在乎藐視神把他們從為奴之身，拯救並提升為祭司國度、聖潔國民，屬神子民的恩典。
換句話說，他們忘記了神是誰、和他們是誰。這也是值得我們思想和反省的。我們其實比以色列更有福，因為我們這些死在罪惡過犯中的，竟蒙神兒子寶血所買贖，成為「被揀選的族類、君尊的祭司、聖潔的國度、屬神的子民」(彼前 3:6) 。讓我們永遠不要忘記！
Reasons for the destruction of Israel elaborated:
(1) The worship of gods of the nations: (v. 8)
a. How outrageous was such a sin?
b. Since these nations were driven out by them (or at least subdued by them), was it not proof that these gods could not protect the nations, or that they were at least inferior to the Lord? Why then would they choose to worship them instead?
c. The key appears to be not just the “worship” but the following of their practices:
- How did the practices of the nations differ from theirs?
- On whom did the Bible lay the blame for their introduction to Israel?
- Why?
(2) Their secret sins (vv. 9-11)
a. What were the secret sins?
b. Why does the Bible refer to them as being done secretly?
c. What was the result of such secret deeds?
(3) Spurning the mercy of God (vv. 12-15)
a. What did God do all these years as they did these wicked things?
b. Can you recall some of the faithful and powerful prophets you have read so far in 1 & 2 Kings?
c. Can you recall how they responded to the messages of the prophets and how they treated some of these prophets?
d. What is meant by “(they) themselves became worthless”?
(4) Specific charges of idolatry (vv. 16-17)
a. What particular sins are being cited by the Bible?
b. Which, in your opinion, was the most abhorred by the Lord? Why?
(5) The ultimate judgment (vv. 18-23)
a. What was the consequence brought upon them by their sins?
b. Why does the Bible call the destruction of Israel and the exile of the people into the land of Assyria as the “removal of them from His presence”?
c. In conclusion, why does the Bible single out the sin of Jeroboam?
- How particularly wicked was this sin? (1 Ki. 12:28)
- How was it able to persist throughout the history of Israel? (1 Ki. 12:26-27)
- Was destruction of the nation and their exile inevitable? Why or why not?
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
詳述以色列傾覆被擄的原因：
(1) 敬拜別神（17:8）
a. 以色列這罪如何可憎？
b. 這些外邦既在耶和華面前被趕出，以色列該對他們的神靈偶像有什麼認識？何以竟拜這些？
c. 他們不但敬拜，還隨從其風俗：
i. 外邦的風俗，條規（practices）有什麼特點？
ii. 聖經把這責備特別歸咎於誰？（17:8）
iii. 為什麼？
(2) 暗中行惡（17:9-11）
a. 他們暗中行的是什麼惡行？
b. 為何聖經說是暗中行的？
c. 帶來的結果是什麼？
(3) 蔑視神的誡命（17:12-15）
a. 在以色列超過250年叛逆的歷史中，神是否立刻放棄他們？為什麼？
b. 從列王紀上、下，你可以列出至少三個被神差到北國的先知嗎？
c. 以色列王和百姓怎樣對待他們和他們的信息？
d. 「自己成為虛妄 — worthless」是什麼意思？
(4) 拜偶像的事例（17:16-17）
a. 聖經這裡特別提到的事例包括那些？
b. 你認為那一項最為可憎？
(5) 審判終臨（17:18-23）
a. 神的審判終於來臨，包括什麼？
b. 為何說這審判是「從自己面前趕出」？
c. 在終結時，聖經為何特別指出耶羅波安的罪？
i. 這罪可惡之處何在？（參王上12:28）
ii. 為何會不斷的每代持續下去？（參王上12:26-27）
iii. 你認為到此這審判是不能倖免的嗎？為什麼？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“They worshipped other gods and followed the practices of the nations the LORD had driven out before them, as well as the practices that the kings of Israel had introduced.” (2 Ki. 17:7-8)
It is quite inconceivable that the people of Israel would worship the gods of the nations especially when we consider the fact that these were nations that “the Lord had driven out before them” (2 Ki. 17:8). Why would they worship these gods who could not protect those who worshipped them? Was it not clear that Yahweh, their God, is far more powerful than any of the gods of the nations?
I believe the key to their rebellion against the God who had already demonstrated both His power and love to them laid in their desire to “follow the practices of the nations” and to “imitate” them (2 Ki. 17:8, 15).
For one, none of these surrounding nations had a code of law imposed by their gods that demanded not only singular devotion, but ethical behaviors that reflected the character of the divine.
The Law of Moses demands in no uncertain terms that they could only worship one God (Exod.20:3), and all the rest of the code of the Law of Moses demands their love for God with all their heart, soul and strength (Deut. 6:5) and their love for their neighbors as they love themselves (Lev. 19:18).
As a result, they found the worship of the Lord too restrictive; they’d rather imitate the worship of the gods of other nations which would not only free them to do as they please, but even if there was an ethical dimension to their worship, these pagan gods could either be bribed with sacrifices and donations or appeased with doing other good works.
Many years ago, I heard one Christian leader say this about those Christians who left the Lord after their college years: “Before they claimed that there was no god, they first loved the world”. I find this rather insightful.
「這是因以色列人……敬畏別神，隨從耶和華在他們面前所趕出外邦人的風俗和以色列諸王所立的條規。」(王下17:7-8)
既然這些外邦的民族是他們藉著耶和華的手所趕出去的，為何以色列竟敬拜這些外邦的神呢？這些神豈不是沒有能力保護拜它們的外邦人嗎？這豈不是耶和華遠超這些神靈偶像的明證嗎？
聖經就把個中原因告訴我們，就是他們喜歡隨從這些外邦人的「風俗」(17:8) ，喜歡「效法」他們（17:15）。
這些外邦民族沒有像摩西律法這樣完整的一套律法；他們的神也沒有不許他們拜別神，也沒要求敬拜的人要活出聖潔、公義的生活。
相反地，摩西的律法清楚說：除耶和華以外，以色列不可有別的神（出20:3）；整個摩西的律法的總意更是要他們盡心、盡性、盡力，愛神（申6:5），也要愛人如己（利19:18）。
故此，以色列視敬拜耶和華為太狹隘；他們情願隨從、效法外邦的宗教與風俗，他們便可享罪中之樂、隨己慾而行。縱使其中的外邦神靈的信仰或許附帶一些道德的觀念，他們亦大可以藉獻祭牲賄賂，或以行德補償。
這就使我想起很多年前所聽到的一句話。這屬靈長者是針到一些所謂的基督徒，在大學畢業後不再信神的人說的：“在他們說沒有神之前，他們先愛了世界” 。我非常同意他的話。
The resettlement of the people to Samaria gives us insight into the background of the relationship between the Samaritans and the Jews in the time of Jesus:
(1) While the deportation of the Israelites to Assyria might not be total (17:6), who would be the dominant residents in Samaria from this time onward? (v. 24)
(2) Why did the Lord choose to kill the new residents with lions? Should He not “leave” as the nation of Israel was put to an end?
(3) What did the king of Assyria do in response to the ravaging of the lions in Samaria? (vv. 27-28)
(4) Did it result in the worship of the Lord by these new gentile residents of Samaria? (vv. 29-33)
(5) Can you find present-day examples of syncretism where Jesus Christ is being worshipped alongside idols and pagan gods?
(6) Was such syncretized worship acceptable to the Lord? Why or why not? (vv. 34-39)
(7) Is such syncretized worship of Christ and idols acceptable to the Lord today? (2 Cor. 6:14-18)
(8) In the period following the Babylonian captivity (i.e. the destruction of Judah and the temple of the Lord), it appears that those post-exilic Jews who returned to Jerusalem had gradually relinquished idol worship up to the time of Jesus: How did these Jews look upon the Samaritans as illustrated by the following?
a. The encounter of Jesus with the Samaritan woman in John 4
b. The parable of the Good Samaritan (Lk. 10:25-37)
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
亞述王把巴比倫等地的外邦人大批的遷徙到撒瑪利亞的記載，給我們對後期，特別是主耶穌的時代，猶太人對撒瑪利亞人的歧視有較具體的了解：
(1) 亞述王在比加和何細亞的時期把以色列人擄到亞述去，現在留在撒瑪利亞的主要是什麼人？（15:29; 17:6, 24）
(2) 為何神要用獅子咬死這些新移民？既趕出以色列民作為審判，為何神不也「放棄」這地？
(3) 亞述王如何處置這事？（17:27-28）
(4) 這些新移民是否因此認識耶和華？（17:29-33）
(5) 按你所知，這樣的宗教融合（即信耶穌，卻仍保持舊有的傳統信仰）仍普遍嗎？可舉出一些例子嗎？
(6) 他們這樣的融合是神所接納的嗎？為什麼？（17:34-39）
(7) 今日又如何？（見林後6:14-18）
(8) 按我們所知，自從猶大也遭神的審判而被擄到巴比倫後，那些有機會被擄歸回耶路撒冷，並重建聖殿的以色列民，已漸漸的完全拋棄偶像的敬拜，特別是在耶穌的時代：
a. 從耶穌與井旁的撒瑪利亞婦人的交談中，你可以領會到撒瑪利亞人是怎樣看猶太人的？（約4）
b. 從耶穌所說的好撒瑪利人的比喻，你可以領會到猶太人是怎樣看撒瑪利亞人的？（路10:25-37）
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“When the LORD made a covenant with the Israelites, He commanded them: ‘Do not worship any other gods or bow down to them, serve them or sacrifice to them'.” (2 Ki. 17:35)
It is understandable that the Jews in Jesus’ time rejected the Samaritans. While some Jews might discriminate against the Samaritans based on their mixed blood, many rejected the Samaritans based on 2 Kings 17 which clearly rejects their sins of syncretism in that “Even while these people were worshipping the Lord, they were serving their idols” (2 Ki. 17:41). The redacting of the Jewish Pentateuch into their own Samaritan Pentateuch which made over two thousand changes to accommodate their own theology, including their place of worship, did not help them gain acceptance by the Jews either.
Of course, the Jews in Jesus’ time erred in their failure to accept that all are equal before God and that God’s love and forgiveness extends to the gentiles. They erred also in that they themselves only honored the Lord with their lips and not with their hearts (Matt. 15:8) and that they rejected the Son of God.
However, the sin of syncretism remains an abominable sin that is rejected by God, as the Apostle Paul insists, “What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God" (2 Cor. 6:15-16).
I recently shared the gospel with at least three individuals who hesitated in accepting Christ because of their reluctance to leave their ancestral or idol worship. However, I am glad that they were at least honest enough to know that should they accept Christ as their Lord and Savior, they could not “worship other gods” any longer (2 Ki. 17:37).
「耶和華曾與他們立約，囑咐他們說：不可敬畏別神，不可跪拜事奉他，也不可向他獻祭。」(王下17:35)
列王紀下第17章給我們對耶穌時代的猶太人，為什麼歧視撒瑪利亞人有較多的了解。當然，一般的歧視是與撒瑪利亞人的不純一的血統有關，但也與他們把耶和華的敬拜與外邦鬼神的敬拜融合有關；正如聖經所指出：“如此這些民又懼怕耶和華，又事奉他們的偶像。他們子子孫孫也都照樣行，效法他們的祖宗，直到今日”(17:41) 。及後，撒瑪利亞人更竄改猶太人的摩西五經，作了超過二千的修改本來遷就他們的信念，包括指定敬拜的地方，稱之為「撒瑪利亞五經」，成為他們惟一的正典。這更是猶太人所鄙視的。
當然，耶穌時代的猶太人仍是得罪神的。他們不曉得在神面前人人是平等的，不區是猶太人或外邦人；更在基督裡，神的愛與赦免是外邦人也可以得到的。他們也只是用嘴唇尊敬神，內心卻遠離祂的（太15:8）。當然，更甚的是，他們把神的兒子釘在十字架上。
雖然如此，像撒瑪利亞人般的宗教融合仍是神所憎厭的，就如使徒保羅一再強調的說：
“基督和彼列（彼列是撒但的別名）有甚麼相和呢？信主的和不信主的有甚麼相干呢？神的殿和偶像有甚麼相同呢？因為我們是永生神的殿” （林後6:15-16）。
最近我有機會與三位信佛或有多年拜祖先經驗的人分享福音。他們雖然都嚮往福音，卻因聽到主耶穌說祂是到天父那裡的惟一真理、道路和生命而卻步。不過，我也感謝神給他們知道，要信耶穌，他們就“不可敬畏別神” (王下17:35) 。
(1) When did the reign of Hezekiah begin?
(2) What had Hezekiah and the people Judah witnessed as far as the Northern Kingdom was concerned?
(3) What kind of a nation did Hezekiah inherit from his father, Ahaz? (see 2 Ki. 16:3-4, 17-18; 2 Chr. 28:24)
(4) What does his breaking of the bronze snake of Moses tell you about his determination to be rid of idols and the restoration of the genuine worship of the Lord? (18:4)
(5) What commendation did he receive from the Bible and how was he rewarded by the Lord? (18:5-8)
(6) The resumption of the power of Judah appeared to have happened in the first thirteen years of his reign. What was the significant event that took place to his north in his 4th year of reign? (vv. 9-12)
(7) What happened to Judah in the 14th year of his reign?
a. How did he respond to the capture of his fortified cities by the Assyrians? (v. 14)
b. What constituted the total tributes he had to give to the Assyrians (vv. 14-16)
(8) Since he was such a godly king:
a. Why did he not fight with the help of the Lord?
b. What would his people think of him and the God that he honored?
(9) Did his effort to appease the Assyrians work? (vv. 17-25)
a. From the words of the field commander, what outside help was Hezekiah counting on? (vv. 21, 24)
b. How was his faith being challenged and ridiculed? (vv. 22, 25)
(10) What should Hezekiah do under the circumstances?
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 希西家何時作王？
(2) 那時，希西家和他的百姓見證到北國發生了什麼事情？
(3) 希西家從父親亞哈斯承接的是個怎樣的國家？（參王下16:3-4, 17-18；代下 28:24）
(4) 希西家為什麼連銅蛇這被人視為「聖物」的也打碎？（見民21:4-9；出20:3-4）
(5) 聖經是怎樣稱讚希西家？神如何的賞賜他？（18:5-8）
(6) 希西家在位的首13年，我們看到他的國勢日增：就在他作王的第四年，北國發生了什麼事件？（18:9-12）
(7) 希西家的第14年，什麼重大的事情發生在南國身上？
a. 他們的堅固城（除耶路撒冷以外）都被攻取了。希西家作出什麼對策？（18:14）
b. 他向亞述王的進貢包括什麼？
(8) 既「有耶和華與他同在」：
a. 他為何不靠神爭戰，或至少向神求問？
b. 他這樣作會叫百姓怎樣看他和他們的神？
(9) 他這樣向亞述王求和稱臣，是否有效？（18:17-25）
a. 從亞述軍長拉伯沙基的話，希西家是向那國求助？（18:21, 24）
b. 希西家的信仰受到什麼挑戰和侮辱？（18:22, 25）
(10) 你認為在這情況下，希西家當如何作？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“He removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it.” (2 Ki. 18:4)
The
reformation under Hezekiah was truly remarkable, especially when you think of the following:
(1) He inherited a nation that had almost eradicated the worship of the Lord: His father Ahaz was so determined to eliminate any form of worship of the Lord that he not only introduced idol worship into the nation, setting up altars of sacrifice to any form of idols in every street corner, but he also eventually shut the doors to the temple of the Lord (2 Chr. 28:24). In other words, by the end of Ahaz's 16 years reign (i.e. Hezekiah would not be exposed to the worship of the Lord since the age of nine), the nation of Judah was basically void of the worship of the Lord, at least on the surface. We are not told how Hezekiah learned to trust in the Lord, to the point of eradicating all forms of idol worship when he came to the throne. The only clue we might have is the presence and service of the prophet Isaiah whom Hezekiah had learned to consult. In any case, his spiritual reformation was as total as the deconstruction of faith by his father.
(2) The fact is that he “broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it” (18:4): His action did not only point to his determination to be rid of all forms of idols and to restore the genuine worship of the Lord in the nation, but it also reflected his accurate understanding of the meaning of the 2nd Commandment: “You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them” (Exod. 20:4-5). The bronze snake was only a piece of metal that God once used to demonstrate His merciful healing power to the repenting Israelites (Num. 21:4-9) after which it was nothing more than a piece of dead bronze (presumably that was what Nehushtan meant). For the people to revere it as sacred was already inappropriate, let alone burn incense to it. This certainly flies in the face of those who seek to cherish and make icons and all kinds of religious relics sacred. Hezekiah would have broken all these into pieces as well.
「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。希西家叫銅蛇為銅塊。」(王下18:4)
希西家所施行的宗教改革和復興是非常徹底的：
(1) 他登位時承接了一個差不多沒有敬拜耶和華的國家：他父親亞哈斯定意剷除所有對耶和華的敬拜，並以各種偶像作為代替，到一個地步聖經說，每一街角都有偶像的祭壇；最後他更封了聖殿的門（代下28:24）。換句話說，在亞哈斯16年的統治終結時（也是說，希西家自9歲起就活在「無（耶和華）神」的環境中），猶大已落在無神的光景中。我們不曉得希西家怎樣竟能認識神到一地步，反把偶像的敬拜掃除；或許是與以賽亞仍在有關（我們知道他在位時，常得到以賽亞的勸導）。無論如何，他的復興就如亞哈斯剷除耶和華敬拜一樣的徹底。
(2) 希西家更“打碎摩西所造的銅蛇，因為到那時以色列人仍向銅蛇燒香” （18:4）：此舉不但顯出他除偶像敬拜、復興耶和華敬拜的決心，更反映出他對十誡的第二誡清楚的認識：“不可為自己雕刻偶像，也不可做甚麼形像彷彿上天、下地，和地底下、水中的百物。不可跪拜那些像，也不可事奉他” （出20:4-5）。他知道那銅蛇只是神用來顯示治理那些悔改的人之大能的工具（民21:4-9），本身是沒有神力的一塊死物；故此“希西家叫銅蛇為銅塊” 。百姓以它為聖物已不對，更何況是向它燒香！這正提醒我們不要以任何物質的東西為「聖物」。即使我們找到曾釘主的十字架，我相信希西家也會把它砍碎！
(1) How did the officers from King Hezekiah respond to the words of the field commander? (v. 26) What did they call themselves in particular?
(2) Could the field commander tell that they were people who belonged to the Almighty God? Why or why not?
(3) How did the field commander challenge the faith of Hezekiah? (v. 30)
(4) What kind of bait did the field commander dangle before the people of Judah? (vv. 31-32)
(5) How did the field commander directly challenge the Lord? (vv. 33-35)
(6) While the people remained silent, what might they be saying in their hearts? (v. 36)
(7) What would you do at this time, if you were Hezekiah?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 希西家的官員怎樣回應亞述軍長的話？（18:26）他們如何自稱？
(2) 從他們的表現，這軍長能看出他們是萬軍之耶和華的子民嗎？為什麼？
(3) 這軍長繼續怎樣向希西家的信仰發出挑戰？（18:30）
(4) 軍長以什麼來作魚餌，欺哄百姓？（18:31-32）
(5) 這軍長更直接的向神發出什麼挑戰？（18:33-35）
(6) 百姓雖然保持靜默，你以為他們心中在想什麼？
(7) 如果你是希西家，你能作什麼？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Furthermore, have I come to attack and destroy this place without word from the Lord? The Lord Himself told me to march against this country and destroy it.” (2 Ki. 18:25)
For those who belong to and love the Lord, the worst situation is not necessarily being totally helpless and desperate, but a demise to which our sin has contributed. This was the situation faced by Hezekiah in 2 Kings 18 and was further explained in the Book of Isaiah.
Isaiah had forewarned the king not to trust in Egypt, but to totally depend on the Lord (Isa. 30:1ff). From the words of the field commander of Assyria, it was certainly not the case. Hezekiah had indeed sought help from Egypt (Isa. 36:6). And the result was exactly what the Lord had predicted (Isa. 30:2-5). Egypt was of no help at all. The words of the field commander had certainly poured “shame and disgrace” upon Hezekiah (Isa.30:5). As a result, Hezekiah had to face his crisis in shame and with guilt.
However, the commander added
insult to his wounds by suggesting that God had Himself turned against Hezekiah:
- The removal of the high places and altars was an error that probably had angered the Lord: Hezekiah was not only one of the kings who “did what was right in the eye of the Lord “ (2 Ki. 18:3), he had such spiritual discernment and courage that he smashed the bronze snake that Moses had made (Num. 21:9) in order that the people could not worship it as an idol (what a warning to those who sympathize with icon-worship today). He also tore down the high places that the Israelites had erected after the customs of the Canaanites in order that they might worship the Lord outside of the designated place of worship which was in Jerusalem. Now the field commander used Hezekiah’s military failures to insinuate that he had made a huge mistake.
- However, it was the Lord who had sent him to destroy Jerusalem — which was in tune with many of the prophecies of Isaiah. God is using the nations to punish His people for their sins.
I wonder what we would do, if we were Hezekiah. Consider the following:
- In view of the fact that only Jerusalem among his fortified cities survived, though it was under siege, and given the sin that he committed, would Hezekiah think that God has also left him? Or
- Given his faithfulness to God in destroying all high places and even Moses’ bronze snake, would God remain faithful to him in spite of his sin — but only if he confesses his sin and asks for forgiveness? And/or
- With his discernment, he understands that the oracles of Isaiah only speak of God using Assyria as a tool to totally destroy Israel, and not Judah (e.g. Isa. 9:8ff). Would Judah survive, while Assyria is punished (Isa. 10:12)?
As we read on (chapter 19 of 2 Ki.), we shall find out that Hezekiah did seek the Lord and listen to the exhortation of Isaiah (Isaiah 30:15): "In repentance and rest” (in God alone), he found his deliverance! (2 Ki. 19:35ff). And with this defeat, the Assyrians were greatly weakened.
Indeed, “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 Jn. 1:9).
「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：你上去攻擊毀滅這地罷！」(王下18:25)
對那些屬神、愛神的人來說，最糟的不是面對無助和絕望的景況，乃是因自己的罪而帶來的絕景，好像連神也成為我們的仇敵一樣的景況。這個正是希西家在此所面對的情景。
以賽亞早已警告他不要求助於埃及，而要單單的倚靠神(賽30:1ff) 。從亞述軍長的譏諷中，我們知道希西家沒有聽勸，而確實求助於埃及(賽36:6) 。結果就如神所預言的(賽30:2-5) ，埃及是全無幫助的。故此，這軍長譏諷的話就成了希西家的“羞恥凌辱” 了(賽30:5) 。故此，希西家撕裂衣服是他內疚和羞恥的表示。
但軍長更厲害的話，是說是耶和華吩咐他去毀滅猶大的 (列王紀下18:25) 。意思是說，神已成為他們的敵人:
- 一方面，這軍長說，希西家拆毀邱壇和耶路撒冷以外的祭壇是得罪了耶和華(18:22) 。但我們知道，希西家不但是行“耶和華眼中看為正的事”(18:3) ，他更是惟一有屬靈的洞察力和勇氣把摩西立的銅蛇打碎的王( 18:4) 。此舉叫百姓不但不能拜任何偶像，也防止百姓學迦南人隨處、特別在高處拜神。現在，這軍長竟以此來諷刺他，說他做錯了；
- 另一方面，軍長說是神差他來盡行毀滅的。這與以賽亞的默示吻合：神確是用亞述來作審判祂百姓的工具！
如果你是希西家，你會怎樣面對這挑戰？
- 現在，猶大一切堅固城已被敵攻取了，只餘耶路撒冷。神豈不是已離開了他們？
- 或是，因為他一向對神忠心，拆毀邱壇和銅蛇確是合神的心意；只是倚靠埃及亦確是罪。現在他撕裂衣服、謙卑懊悔是否不太遲？
- 再者，希西家有這樣敏銳的屬靈洞察力，必叫他明白，神用亞述作盡行毀滅的工具，是針對北國而言(如賽9:8ff) ，對猶大卻不同，必有餘剩的民(賽10:12) 。
當我們繼續讀這事情的發展，就知道，至終希西家聽從以賽亞先前的勸戒(賽30:15) ，就是悔改歸回、安息、單單信靠神，他就經歷到神的拯救。是的，神的話是信實的：“我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義”( 約壹1:9) 。