This week, we shall continue to
study the book of 2 Kings in the Old Testament.
(1) Given the dire situation, what did Hezekiah do that was different than before, i.e. when Jerusalem was first attacked in 18:13-16? (19:1)
(2) Why didn’t he go to Isaiah himself?
(3) What did he ask Isaiah to do?
(4) How did he address God in v. 4? Why?
(5) Why did he call themselves “the remnant”? (v. 4) Were they (in the biblical sense of the word)? (see Note below)
(6) What was the reply from the Lord? (vv. 6-7)
(7) What was the basis of God’s action?
(8) What was the outcome of this particular incident? (v. 8)
(9) Sometime later, the Assyrians made another attempt to besiege Jerusalem:
a. The message of intimidation resembled that of the last time (18:27-35): What was the focus of this intimidation?
b. If you were Hezekiah, would you have reacted differently this time? Why or why not?
(10) What is the main message to you today and how may you apply it to your life?
Note:
The word, “remnant”, is a rendering of different Hebrew words. “At first the word denoted a part of a family or clan left from slaughter, and later came to be applied to the spiritual kernel of the nation who would survive God’s judgment and become the germ of the new people of God. Thus Micah saw the returning glory of Israel (2:12; 5:7). Zephaniah saw the triumph of this remnant (2:4-7), and so did Zechariah (8:1-8). Isaiah named a son She’ar Jashub which is ‘A remnant returns’ (7:3).” (Pictorial Bible Dictionary, 711)
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。
(1) 在這危急的情況下，希西家的回應與先前(即耶路撒冷第一次被侵時)有什麼不同? (參18:13-16)
(2) 他為何自己不去見以賽亞？
(3) 他要求以賽亞作什麼？
(4) 在第四節他如何稱呼神？為什麼？
(5) 他為何稱自己為“餘剩的民”？(19:4)(參下註)
(6) 神如何回答他？(19:6-7)
(7) 神這樣作是基於什麼？
(8) 這事情的結局又如何？(19:8)
(9) 稍後，亞述再試圖攻取耶路撒冷:
a. 其恐嚇的話與上次很相似(18:27-35):這次恐嚇的焦點是什麼？
b. 若你是希西家，你的回應是否與上次有別？為什麼？
(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：「餘剩的民」在希伯來文有不同的意思。“原初這詞是指一家或一族被屠殺的生還者；後來被用來指在神審判下，以色列餘剩屬靈的種子，漸漸變成神的新子民。藉此，彌迦看見以色列榮耀的再臨(2:12；5:7)；西番雅看見剩下的民的勝利(2:4-7)；撒迦利亞也是如此(8:1-8)。以賽亞更為他兒子改名為‘施亞雅述’，意思是‘餘剩的歸回’(7:3)” (Pictorial Bible Dictionary, 711)
“When King Hezekiah heard this, he tore his clothes and put on sackcloth and went into the temple of the Lord.” (2 Ki. 19:1)
We sometimes come across people who eagerly and willingly accepted the gospel only to fall away when their faith is tested, often in the form of a crisis. The truth of the matter is, faith, genuine faith in God needs to be tested. It was the case with Hezekiah.
Unlike his father and his grandfather, he not only did what was right in the eyes of the Lord, his zeal for God took him to a spiritual high in that “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). However, as with many kings in Israel and Judah, the real test of his faith came when he had to face formidable enemies in battle.
In Hezekiah’s 14th year of reign, “Sennacherib king of Assyria attacked all the fortified cities of Judah and captured them” (18:13). One would assume that with his faith, he would enquire of the Lord and would seek the help of Isaiah, the prophet. The Bible mentions none of these. Instead, we saw Hezekiah kow-towed to the king of Assyria, even confessing that he had done wrong and was willing to pay a huge amount of tribute to appease him, just like any other kings of the nations. Worse, he “stripped off the gold with which he had covered the doors and doorposts of the temple of the Lord, and gave it to the king of Assyria” (18:16).
No wonder Sennacherib treated him and his God like any of the other nations and their gods that he had conquered and he was determined to overtake Judah’s capital, just as he did to Samaria.
It is a lesson that we all need to learn: Trust the Lord with all our heart, even when we face the most unsurmountable crisis. Do not rely on our own understanding or method, or we will not only fail, but bring shame to the name of our Lord. Fortunately, Hezekiah learned this lesson quickly, and when he felt like being of a “remnant” with only Jerusalem left to him and which was now under siege, he turned to the Lord in contrition — going directly to the temple to seek God’s face and, in the meantime, soliciting the intercession of Isaiah (19:2).
「希西家王聽見，就撕裂衣服，披上麻布，進了耶和華的殿；」(王下19:1)
我們有時會遇到一些很樂意信耶穌的人，卻不久在遇到不順利的事情時，就放棄他們的信仰。雖然我們會為他們感到可惜，但我們要明白到，信心—真正的信心—是經得起，也必須要受考驗的。希西家的信心也不例外。 希西家不跟隨他父親和祖父的腳踪，反而去行「耶和華眼中看為正的事」。他受為神發熱心到一個地步，「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」(218:4) 。但像不少的以色列和猶大王一樣，他的信心在遭到兵臨城下的時候就受到嚴格的考驗。
希西家第14年，「亞述王西拿基立上來攻擊猶大的一切堅固城，將城攻取」(18:13) 。既然他是敬畏神的君王，我們滿以為他必求問神，並倚靠祂。誰知我們讀到的是，他竟向敵人「叩頭」：不但自承有罪，還給西拿基立獻上大量財物，甚至「將耶和華殿門上的金子和他自己包在柱上的金子都刮下來，給了亞述王」(18:16) 。
多麼丟臉—是丟了神的臉！
無怪西拿基立待耶和華如同他打敗了的列國之偶像一樣，也定意如同攻取撒瑪利亞一樣，要攻取耶路撒冷。
這是我們每個信徒的鑑戒：我們要全心的信賴神，就是在如兵臨城下一樣的絕境，仍要「專心仰賴耶和華，不可倚靠自己的聰明」或方法(箴3:5) ；不然丟臉的不單是自己，更是丟我們的神！可幸，希西家迅捷的學到功課，當自覺如「餘剩的民」—其他堅固城都失陷了，只餘耶路撒冷—他謙卑在主前懊悔，立刻走進神的殿，尋求祂的臉，並叫先知以賽亞為他代求(19:2) 。
(1) How did Hezekiah react differently to this latest threat this time?
(2) In his prayer to the Lord (vv. 15-19):
a. How did he adore God? How important was it that he began with these words of adoration? (v. 15)
b. In imploring God to listen and see, to what did he draw God’s attention? (v. 16)
c. In his prayer, to what reality did he admit? (vv. 17-18)
d. However, what was the basis of his confidence? (v. 19)
(3) In God’s reply to Hezekiah (vv. 21-34):
a. What did God point out as the mistake committed by the king Sennacherib? (vv. 21-23a)
b. What had caused him to be so confident and proud even against God? (vv. 23b-24)
c. What had he forgotten or not been aware of? (vv. 25-26. Also see Note below.)
d. What would be the judgment on him and why? (vv. 27-28; 32-33)
e. What blessing was promised by God to Hezekiah and Judah? (vv. 29-31)
(4) How and when was this prophecy fulfilled? (v. 35)
(5) What is the main message to you today and how may you apply it to your life?
Note:
“The historical reality, in this instance of the Assyrian judgment upon the nations, had had from all eternity an ideal reality in God…the prophecy becomes a proof that the event is the work of God and was long ago the predetermined counsel of God. The whole of the Scripture presupposes this pre-existence of the divine idea before the historical realization, and Isaiah in Israel…was the assiduous interpreter of this supposition.”
(K&D, Kings, 320; Isaiah, 258)
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) 面對著這危機，希西家與先前的反應有什麼不同？
(2) 他向神的禱告(19:15-19):
a. 他開始時是怎樣敬拜神的？(19:15) 以這樣為始的敬拜，對他的祈求有什麼重要性？
b. 在求神垂聽與垂顧時，他特別讓神注意什麼？(19:16)
c. 在禱詞中，他怎樣承認所面對的威脅的真實？(19:17-18)
d. 但是他的信心的基礎在乎什麼？(19:19)
(3) 神的回答(19:21-34)：
a. 神指出西拿基立犯了什麼錯誤？(19:21-23a)
b. 西拿基立為何對神也如此狂傲? (19:23b-24)
c. 他忽略了什麼真理？(19:25-26—參下註)
d. 他將要面對什麼審判？為什麼？(19:27-28, 32-33)
e. 神要怎樣賜福給希西家和猶大？(19:29-31)
(4) 這些預言在何時和怎樣應驗？(19:35)
(5) 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“歷史的事實，包括亞述作為（神給）列國的審判，從亙古都是神旨意的真實……那些預言恰好證實這些是神的作為，並從古時已是神定下的意旨。整本聖經都指出這些歷史尚未成為事實，已全在神計劃之中；而以賽亞是這（信念）在以色列最慇懃的傳譯者。” (K&D, Kings, 320, & Isaiah, 258)
“That night the angel of the LORD went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning — there were all the dead bodies!” (2 Ki. 19:35)
I find it rather disturbing that whenever the biblical account appears to be different from secular history, commentators try to find ways to defend the biblical account which, at the end, tend to discredit the accuracy of the Bible. Most resort to blaming scribal errors and seek to change the spelling of certain words to fit the secular historical account. Others opine that the entire section might have been put in the wrong place by a later redactor of the book, and still others think that they are spurious additions of a later time. 2 Kings 19:35 (and for that matter, Isa. 37:36) is a case in point. Secular history obviously does not attribute the retreat of the Assyrian army to the word of the angel of the Lord, and many doubt if the death of 185,000 was even possible.
Allow me to share with you the insight of Oswalt in this respect:
“This verse is the crux of the entire account, so it is not surprising that it has come under severe scrutiny by biblical scholars. Isaiah insists that the Assyrian monarch did not go home because he was satisfied with Hezekiah’s surrender, or because his objectives in the West had been reached, or because of some crisis elsewhere in the empire. He went home, says the prophet, because of the upshot of two issues: Sennacherib had asserted that human glory was superior to God’s, and Hezekiah had dared to trust God. Because of these God intervened in natural events and decimated a significant number of the Assyrian army. Cut out this event as a historical fact, as all too many commentators wish to do, and the whole theological content of the passage falls to the ground...As to the terrific losses involved…Smith notes that the Third Crusade mounted over a million and a half men and that the losses of the First Crusade have been estimated at more than 300,000. Perhaps more to the point, H. W. Saggs, on the basis of Assyrian reports, concludes that the Assyrian 'Grand Army' must have numbered in the hundreds of thousands…it does demonstrate that the account is not merely fantasy but is within the realm of possibility.”
(NICOT, Isaiah 1-39, 669-670)
「當 夜，耶和華的使者出去，在亞述營中殺了十八萬五千人。清早有人起來，一看，都是死屍了。」(王下19:35)
當我讀到眾多的解經家在遇到難解的經文，特別是與世界歷史的記載似乎有出入時，就快快以聖經的抄本為錯誤的；這叫人感到可惜。有些人以為聖經的抄本一定是在抄寫上出錯，只要稍作修改就符合歷史的記載、或較合邏輯的原則；有的更認為是聖經後期編輯者自行加上的。列王紀下19:35（與賽37:36的記載相同）是其中一例。雖然世界史證實了以賽亞對亞述軍的撤退和西拿基立在自己的神殿中被殺的預言是準確的，但卻沒有記載亞述軍有185,000人死亡，更沒有稱是耶和華的使者的作為。這就引起解經家不同的揣測。容許我引用Oswalt就此的評語：
“這一節是整件事情的重心，故此被聖經學者嚴加批判是毫不意外的。以賽亞堅持這亞述君主班師回朝，不是因他滿意希西家的投降；也不是因為他這次的西伐已達到理想；亦不是因為他的帝國出現別的危機。他班師回朝是因為兩個原素：是因西拿基立口出狂言，以為人的軍力能勝過神；也因希西家對神的信靠。因此，神就動手以自然的方法使他的軍旅受重創。如果像眾多的解經家那樣，把這段從聖經中删除，這段經文的神學主旨也被抹殺了……至於那被擊殺的龎大人數……Smith就指出第三次十字軍東征的軍力超過一百五十萬人，而第一次的十字軍東征有超過三十萬人死亡。或許H. W. Saggs按亞述人自己的記載所指出的就更有力：他認為亞述「大軍」應擁有幾十萬人……這足證(聖經) 這記載不是神話故事，乃是屬事實的範疇。”( NICOT, Isaiah 1-39, 669-670)
(1) Hezekiah came to the throne at age 25 and with the extra 15 years that God would add to his life because of this incident, he ruled a total of 29 years (18:1-2). How old then was he when he was terminally ill?
(2) Announcing to him that he will die, what did Isaiah ask him to do? (v. 1)
(3) How would you have reacted to this news, if you were Hezekiah?
(4) How did Hezekiah react to this news? Was it a surprise to you?
(5) What did his reaction reveal about him as a person who knew and belonged to God?
(6) What reasons did God give in changing His mind?
(7) How does this speak to the character of our God?
(8) Why did Hezekiah even seek for a sign from the Lord if he was going to be completely healed in just two days?
(9) What miracle was performed at his request?
(10) As we know, Manasseh, probably the most wicked king of Judah, was born during the extra 15 years added to Hezekiah’s life. If Hezekiah knew it ahead of time, would he have asked for an extension to his life? Why or why not?
(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) 希西家廿五歲時作王；因神加給他十五年的生命，得作王共廿九年(18:1-2)。你認為他患這絕症時有多大年紀？
(2) 以賽亞告訴王他必死時，他吩咐王作什麼？
(3) 如果你是希西家，你會怎樣迎接這消息？
(4) 希西家立時的反應是怎樣？你感到驚奇嗎？為什麼？
(5) 這反應給我們看到這位討神喜悅的王的那一面？
(6) 神答應王的懇求的因由是什麼？
(7) 這給你對神的屬性有什麼領會？
(8) 既然神已答應他在三天內完全的復原，他為何仍要兆頭？
(9) 為此，神行了什麼的神蹟?
(10) 我們知道猶大王中少有行大惡的王瑪拿西是希西家在這增添的十五年中所生的。如果早知會如此，你認為希西家會求延長生命嗎？為什麼？
(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？
“This is what the Lord, the God of your father David, says: I have heard your prayer and seen your tears; I will heal you. On the third day from now you will go up to the temple of the Lord. I will add fifteen years to your life.” (2 Ki. 20:5-6)
I have to confess that I do have mixed feelings toward Hezekiah’s prayer for healing. On the one hand his desperate desire not to die is understandable:
- As he said, he was still in the prime of his life; he was likely about 39 years old — too young to die;
- He had unfinished business: While we cannot say for sure that chapter 20 was arranged chronologically after the retreat of Sennacherib in the previous chapter, it was clear from God’s reply in v. 6 that they were still under the threat of Assyria. His repentance from depending on Egypt had steered the nation back toward the right path in trusting in God alone. He might feel that it was his unfinished business and it was affirmed by the Lord in His reply in v. 6;
- His prayer after healing indicated that he had learned a lesson from his illness. He pledged to walk in humility and committed to teach his children of God’s faithfulness (Isa. 38:17, 15 and 19).
On the other hand, what happened after his healing had proved that the last 15 years of his life had turned out to be a curse, not a blessing to him and the nation:
- 2 Chronicles has this to say about his life after healing: “But Hezekiah’s heart was proud and he did not respond to the kindness shown him…” (2 Chr. 32:25);
- His pride was further revealed in the second half of chapter 20 in that he showed off his treasures to the envoys of the king of Babylon which, undoubtedly, contributed to the fall of Jerusalem directly or indirectly into the hands of the Babylonians; and
- He failed to teach his son Manasseh the faithfulness of the Lord. This son succeeded him at his young age of 12 (21:1) which means that he was born during the added 15 years of Hezekiah’s life. As we know, Manasseh turned out to be one of the worst kings of Judah who did extreme evil in the eyes of the Lord.
Perhaps, Hezekiah should have submitted to the will of God, since it is never how long we live, but how we live that really matters!
「你回去告訴我民的君希西家說：耶和華─你祖大衛的神如此說：我聽見了你的禱告，看見了你的眼淚，我必醫治你；到第三日，你必上到耶和華的殿。我必加增你十五年的壽數，」(王下20:5-6)
我得誠實的說，我對希西家力求醫治的禱告有點保留。在某些方面，他不想死是可以理解的：
- 那時，他只不過是39歲，正值壯年(NIV譯為prime of his life是合宜的) ；
- 他確有未完成的事：從神在第6節的回答中，我們曉得猶大仍正面對亞述的威脅。希西家已誠然悔改，學了功課，不會再倚靠埃及；他剛把國家轉回信靠神的正途上。若然現在死去，恐怕國家在這轉折的危機中，再次走錯路；
- 而且，從以賽書38章中，我們曉得他確從這絕症中學到功課；因而承諾從此要謙卑而行，更願教導兒女認識神的誠實(38:17, 15, 19) 。
但是，當我們看到他得醫治後所行的，就曉得這額外的15年壽命，竟成了他個人與國家的咒詛：
- 歷代志下就這樣論到他得醫治後的生命：“希西家 卻沒有照他所蒙的恩報答耶和華；因他心裡驕傲，所以忿怒要臨到他和猶大並耶路撒冷。”( 代下32:25)
- 他心裡的驕傲就在列王紀下這裡表露無遺了：他把“一切” 、“所有” 的財寶與軍備向巴比倫的使者顯示，因而直接或間接地導致耶路撒冷滅亡在巴比倫手中；
- 他更沒有好好教導兒子瑪拿西認識神：這位在他延長的15年生命中誕生的兒子(瑪拿西是12歲時繼位的) ，成了猶大國最敗壞的君王之一。
這樣看來，希西家還是應該順服神的旨意為上策；因為人的生命不在乎長短，乃在乎我們怎樣活在這世上，不論年日是長或短。
(1) What do you think was the real intention of the king of Babylon in sending a gift and envoys to visit Hezekiah?
(2) Do you think Hezekiah should know their real intention?
(3) In showing his glory and richness, why did Hezekiah show them everything to the point that the Bible says, “There was nothing in his palace or in all his kingdom that Hezekiah did not show them” (20:13)?
(4) Why did Isaiah choose to ask the king what he already knew?
(5) From the reply of Hezekiah, do you think he knew he had done something wrong? Why or why not?
(6) What was the judgment pronounced by God as a result of his action?
(7) What sin did he commit that warranted such a severe judgment?
(8) How did Hezekiah respond to these words of judgment?
(9) Judging from his reply, what kind of a king was Hezekiah?
(10) If you were to write his epitaph, what would you write about Hezekiah?
(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) 你認為巴比倫王派兒子訪問希西家的真意是什麼？
(2) 你以為希西家是否知曉他的來意？
(3) 希西家興奮到「他家中和他全國之內……沒有一樣不給他們看的」(20:13)。為何會如此？
(4) 為何以賽亞要明知而故問？(20:14)
(5) 從希西家的回答中，你以為他真的不知自己所行的有錯嗎？為什麼？
(6) 神因此宣告給他的審判是什麼？
(7) 為何希西家所行的要承擔這樣嚴厲的審判？
(8) 希西家對這嚴厲的審判作出什麼回應？
(9) 從這回應，你對希西家有什麼評價？
(10) 若要為希西家寫墓碑文，你會寫上什麼？
(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?
“‘The word of the Lord you have spoken is good,’ Hezekiah replied. For he thought, ‘Will there not be peace and security in my lifetime?’.” (2 Ki. 20:19)
When Jesus was cautioning the Jews not to maintain an outward piety whether in almsgiving, prayer or fasting, He sarcastically refers to those who gave, prayed or fasted for others to see as having “received their reward in full” (Matt. 6:2, 5, and 16). This reminds me of Hezekiah.
Not that Hezekiah’s piety in God were necessarily purely external — in fact, based on the biblical comments, his faith in God had to be genuine (2 Ki. 18:3ff), but that his focus was on the rewards in the temporal.
The fact that he wept and begged to live longer was not only a sign that he did not want to die so soon, but that he wished to prolong the enjoyment of all his wealth and glory. That was reaffirmed by the flaunting of his treasures to the envoys of Babylon to the point that “nothing in his palace or in all his kingdom that Hezekiah did not show them” (2 Ki. 20:13).
The prophet Isaiah quickly confronted his pride and pronounced the most severe judgment by God that spelled the end of the kingdom of Judah in the coming generations (2 Ki. 20:16-18). As a pious king, he should have torn his clothes in repentance, instead we read that he did not really care and thought in his heart it was alright with him as long as “There will be peace and security in my lifetime” (Isa. 39:8).
If I were to write his epitaph, I would certainly put these words on his tombstone: “He received his reward in full already”. Will he have any reward left in heaven? I guess, we will have to wait and see.
「希西家對以賽亞說：你所說耶和華的話甚好！若在我的年日中有太平和穩固的景況，豈不是好麼？」(王下20:19)
當主耶穌論到那些只有外表的敬虔的猶太人，以施捨、禱告作為義行自誇時，祂帶著諷刺的口吻說：“他們已經得了他們的賞賜” （太6:2, 5, & 16）。我覺得主耶穌這句話也適用於希西家身上。
這不是說，希西家的敬虔是虛假的。相反地，聖經是極力的誇讚他是效法大衛一切所行的（王下18:3ff）。不過，事實上他是過份看重了今生的賞賜。
當希西家得知死期將至時，他的痛哭和祈求，不單顯示出他不願早死，更顯示出他不願放棄財富與榮華的享受。他對這些財富與榮華的看重，可以在他怎樣把「他武庫的一切軍器，並他所有的財賽，都給他們（即巴比倫的使者們）看」（王下20:13）而看出。
先知以賽亞立刻就責備希西家這樣炫耀自己的威榮與財富，並宣告猶大將要被擄的審判（王下20:16-18）。希西家面對這審判的話，本該撕裂衣服和懊悔；誰知他竟然說：“你所說耶和華的話甚好！若在我的年日中有太平和穩固的景況，豈不是好麼？” (王下20:19)
如果，我要為希西家寫上墓碑文，恐怕我要寫上「他已經得了他的賞賜」。至於他尚餘賞賜在天上嗎？我們就等著瞧吧！
(1) Since Manasseh was only 12 years old when he became king, how old was Hezekiah when he was born?
(2) Why didn’t Hezekiah have any spiritual influence on Manasseh?
(3) Consider Manasseh’s drastic change of course from Hezekiah’s (vv. 2-6):
a. What might be the most unexpected thing he did as far as you are concerned?
b. What might be the most abominable? Why?
(4) What sacrilege did he commit inside the temple of the Lord? (vv. 4, 5 and7)
(5) What impact did his sin have on the people? (v. 9)
(6) How many prophets did God send to warn and rebuke him? (v. 10)
(7) Why didn’t Manasseh listen?
(8) What incentive did he have to listen?
(9) Suppose that you were one of the prophets or godly Jews in his time:
a. What and how would you pray?
b. What questions might you have in your heart?
c. What would be your only hope?
(10) Apart from blatant idol worship, what other sin(s) did Manasseh commit? (v. 16)
(11) In your opinion, why did God allow such a wicked king to reign for 55 years? (you might want to read 2 Chr. 33:10ff about Manasseh’s subsequent repentance)
(12) 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) 瑪拿西登基時年十二歲，這樣希西家是那時生這兒子的？
(2) 為何希西家似乎完全未能在靈性上影響這兒子呢？
(3) 瑪拿西180o的把希西家所行的倒轉過來(21:2-6)：
a. 他所行的惡，那一樣最使你驚奇？
b. 那一樣對神來說是最可憎的？為什麼？
(4) 他在神的殿中，作了那些褻瀆神的事？
(5) 他所行的對百姓帶來什麼影響？(21:9)
(6) 神差了多少先知來警告、勸戒瑪拿西？(21:10)
(7) 為何瑪拿西不聽勸？
(8) 他可有任何令他想聽勸的原因？
(9) 如果你活在他的年代：
a. 你會怎樣向神禱告？
b. 你心中會產生什麼問題？
c. 你惟一的盼望會是什麼？
(10) 除了拜偶像外，瑪拿西還行了什麼惡事？(21:16)
(11) 你認為為何神容許這行大惡的王掌權竟有55年之久？(請參閱代下33:10對瑪拿西後期的記載)
(12) 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？
“Manasseh led them astray, so that they did more evil than the nations the LORD had destroyed before the Israelites.” (2 Ki. 21:9)
As we read the account of Manasseh in 2 Kings, we can’t help but raise many questions, including:
- Didn’t Hezekiah have any other son to put on the throne? Why did he make Manasseh his successor at the young age of 12?
- Why didn’t Hezekiah, being such a godly king, have any spiritual influence on his son?
- Did it have anything to do with him doting too much on a son who was born when he was around 42 years old?
- Where and how did Manasseh learn all these detestable practices of the nations which Hezekiah had eradicated for some 29 years?
- Why would God allow such a wicked king to reign for such a long time — 55 years?
Since the Scripture is totally silent on these issues, it is not helpful for us to speculate, except on the last question.
2 Chronicles 33 chooses to supplement the latter part of Manasseh’s life in that God did more than use prophets to warn and rebuke him; God used the Assyrians to take Manasseh prisoner and humiliate him (33:11). In his distress, Manasseh repented and “knew that the Lord is God” (33:13). The sincerity of his repentance was reflected in his undoing of all the detestable practices and tearing down of all altars for idols, including those he built inside the courts of the temple of the Lord, and in telling “Judah to serve the Lord” (33:16).
I guess the important lesson we can learn from the life of Manasseh is that God is indeed long-suffering, and He always gives the wayward chance after chance to repent and come to know Him. Not that all wayward would repent like Manasseh, but when it happens, we can be sure that “there is rejoicing in the presence of the angels of God over one sinner who repents” (Lk. 15:10).
「瑪拿西引誘他們行惡，比耶和華在以色列人面前所滅的列國更甚。」(王下21:9)
讀到列王紀下有關瑪拿西的生平時，我們不禁會產生以下的疑問：
1. 希西家難道沒有其他的兒子可以繼位，而必須要立這才十二歲的瑪拿西作王嗎？
2. 為何希西家這如此敬畏神的好王，竟然在屬靈生命上對兒子似乎絕無影響一樣？
3. 這是否與年老生子有關？
4. 希西家用了29年的心血把偶像的敬拜從國中連根拔起，瑪拿西從那裡學習這些外邦人所行可憎的事？
5. 為何神會容許如斯可惡的王掌權達55年之久？
聖經既然沒有交代，恐怕任何的答案都純屬猜測而已—除了最後的一個問題。
歷代志下第33章有較詳細的記載來補充瑪拿西後期的事蹟。原來，神不但派先知們來警告瑪拿西，祂更使用亞述王來懲治他，用鐃鈎鈎住他，用銅鍊鎖著他，使他受盡羞辱(33:11)。瑪拿西因而悔改，“知道惟獨耶和華是神” (33:13) 。
瑪拿西的悔改也是真誠的，因為他拆毀了以前所建的偶像與祭壇，更“吩咐猶大人事奉耶和華以色列的神” （33:16）。
這樣看來，神確是長久忍耐的神。祂常常給予迷路的人，多次悔改的機會，至終能認識祂。當然，不是每個迷路者都會像瑪拿西一樣，至終悔改的。但當這樣的罪人真正悔改時，我們知道，“在神的使者面前，也是這樣的為他歡喜” （路15:10）。
(1) Given the repentance of Manasseh in his latter years, why did Amon choose the former ways of his father? (see 2 Chr. 33:23)
(2) The death of Amon meant a fresh start for the nation of Judah: How and where might Josiah learn to worship and follow the Lord, instead of the practices of his father?
(3) What did Josiah do in the 18th year of his reign? (22:3-7)
(4) What do you think the temple was like before then?
(5) What is meant by “finding the Book of the Law in the temple”?
a. Where was it all the time?
b. How did they worship without the Book of the Law up till then?
(6) What immediate impact did the hearing of the words of God in the Law have on the king? Why?
(7) Many Christians do not put much effort in the reading and the hearing of the Bible:
a. How would they know how to follow the Lord and live their Christian lives?
b. What danger do they put themselves into?
(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) 亞們既眼見父親瑪拿西後期的自卑和悔改，為什麼卻選擇行父親先前所行的惡？
(2) 亞們的死固然帶來了猶大復興的新機：約西阿這樣年輕，何以能與父親有別，轉而尋求神？
(3) 到他在位的第18年，約西亞決心要作什麼(22:3-7)
(4) 在此之前的聖殿是什麼模樣的？
(5) 大祭司「在耶和華的殿裡得了律法書」是什麼意思？
a. 這律法書先前在何處？
b. 沒有律法書，他們一直是怎樣敬拜神的呢？
(6) 王一聽到神話語的誦讀時有什麼反應？為什麼？
(7) 不少信徒疏懶於研讀聖經：
a. 他們是怎樣知道如何跟隨主和過基督徒的生活呢？
b. 他們會落在什麼境況中？
(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?
“When the king heard the words of the Book of the Law, he tore his robes.” (2 Ki. 22:11)
It is interesting to note that while carrying out the king’s command to repair the temple, Hilkiah the high priest “found the Book of the Law in the temple of the Lord” (22:8). Some commentators opine that the High Priest must have had other copies of the Law lying around the temple, and this was likely the original copy of the Law.
I do not think so for these reasons:
- The Bible does not say so; and
- It was obvious that both Shaphan the secretary and the king read the Book of the Law for the first time, meaning the Law had not been read at all at the temple prior to the discovery of this copy, whether it was the original copy written by Moses or not.
The impact of the reading of the Book of the Law was significant in that the king tore his robes immediately. It is likely that the king came across the passages in Deuteronomy 28 and also Leviticus 26 which contain the curses for disobedience to the commands of the Lord. In other words, prior to the reading of the Law itself, the king had a general sense of the requirements of the Lord, but it was based more on oral traditions and perhaps some other written documents like the often-mentioned “book of the annals of the kings of Judah” (20:20) which honestly gave an account of the good and wicked deeds of each of the kings and the rewards and punishments by the Lord. But they are, strictly speaking, not the Word of God without which the king could never truly know the commands of the Lord and, in times of crisis and temptation, he would have nothing to turn to for strength and direction, let alone coming to a genuine personal knowledge of the Lord.
There was a period of time that for some reason I was reading mostly devotional materials and prayers of great Christian writers and preachers. I found much comfort and peace through my reading, and yet there was a gnawing feeling within me that I should go back to the Word of God, the Bible. When I did, I found the reading of the Bible was so powerful. It gave me certainty of what God actually was saying, and I experienced the piercing power of the Word, as well as the overwhelming comfort and peace. It reminds me that while God does use the writings and prayers of His saints to nurture and comfort me, they cannot substitute my own reading and understanding of His Word.
「王聽見律法書上的話，便撕裂衣服。」(王下22:11)
當遵照王的吩咐開始進行聖殿的修理時，大祭司希勒家似乎是意外地找到律法書的（22:8）。有解經者認為大祭司已有其他的抄本，而發現的該是摩西所寫的原稿。我相信這看法不一定是對的，因為：
1. 如果是那原稿，聖經定會說明。但聖經並沒有這樣說；
2. 而且，明顯地，王與書記沙番是第一次直接聽到、讀到律法書上的話。換句話說，在此之前，律法的內容從未在聖殿中被誦讀。這與這份是原本或抄本完全無關。
我們更看到，當讀到和聽到書中的話時，約西亞王受到極大的感動，因而立即撕裂了衣服；甚可能是因為他讀到申命記第28章或利未記第26章有關不聽從誡命而帶來咒詛和審判的話。換句話說，在此之前，王對神的律法只有概括的認識，多數是從上一代的口傳，或加上像「猶大列王記」（20:20）這類記載列王的事蹟的歷史書上，讀到神如何處理敬畏祂或不敬畏祂的王。但這些都不能被稱為「神的話」。沒有摩西的律法書，王和百姓對神的誡命與律例是沒有真正的認識的；特別面對危機和挑戰時，他們不曉得神的心意，更談不上真正認識神了。
我尚記得自己有一段時期，不知怎的，每天單單主要是用著名的靈修小品和先賢的禱告作靈修的資料；我是多有感受的。但內心總有未足的感覺，催迫我要回到聖經裡，直接的領受神的話語。當服從這感動時，我再一次嚐到神話語的能力。我能肯定神在說什麼，也嚐到神話語如兩刃利劍的剖切，和所賜的深厚的平安與安慰。這不是說神不會用先賢的禱告和靈修小品來餵養和滋潤我們的心田，但這些絕不能替代我們直接的研讀與領受聖經中神所默示的話。
(1) The king asked the priests to “inquire of the Lord” (22:13):
a. Who were the well-known prophets serving at the time of Josiah? (see Jeremiah 1:2; Zephaniah 1:1)
b. Why didn’t they go to them to inquire of the Lord?
(2) Who was the prophet Huldah? (22:14)
a. Why didn’t they speak to Shallum instead of his wife?
b. What might this show us about the role of women in spiritual matters?
(3) Based on the words of the prophetess (22:16-20):
a. What caused the king to tear his robes and weep in God’s presence?
b. Would God carry out the “curse” declared by the Book of the Law? Why or why not?
(4) How did the king react to the words of the prophetess? (23:1-2)
(5) How important was it that all the people, not just himself, would hear “all the words of the Book of the Covenant”? (23:2)
(6) What lesson can we learn from this?
(7) What did the king ask the people to do in response to the hearing of the words of God? (23:3)
(8) How does it speak to the proper attitude toward reading and hearing the Word of God today?
(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。
(1) 王吩咐祭司去「求問耶和華」(22:13):
a. 那時代有那些著名的先知？(參耶1:2；番1:1)
b. 為何他們不去求問這些先知？
(2) 戶勒大是誰？(22:14)
a. 為何他們不向戶勒大的丈夫求問？
b. 這給我們看到婦女在神的事情有什麼的位份？
(3) 按女先知所言(22:16-20):
a. 什麼驅使王撕裂衣服和向神哭泣的？
b. 神會按律法書上的咒詛而行嗎？為什麼？
(4) 王對先知的話作出什麼回應？(23:1-2)
(5) 為什麼他要「所有的百姓」一同念這律法書？(23:2)
(6) 我們可以從這裡學個什麼榜樣和功課？
(7) 王要求百姓怎樣回應所聽到的話？(23:3)
(8) 這提醒我們要持怎樣的態度來聽神的話？
(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?
“Hilkiah the priest, Ahikam, Akbor, Shaphan and Asaiah went to speak to the prophetess Huldah, who was the wife of Shallum son of Tikvah, the son of Harhas, keeper of the wardrobe. She lived in Jerusalem, in the New Quarter.” (2 Ki. 22:14)
During the reign of Josiah which was only decades away from the beginning of the captivity by Babylon (in BC 606), the Lord had raised up Jeremiah and Zephaniah and others to serve as prophets to the king and the people of Judah. This might explain to a certain extent why as young as eight years old, Josiah was able to totally reject his father’s wickedness and lead the nation to return to the worship of the Lord.
His reformation was greatly aided by the discovery of the Book of Law in the temple, the reading of which had further reinforced the determination of the king to lead the people to repent and serve only the Lord. However, the curses that he read, likely in Deuteronomy 28 and Leviticus 26, had greatly troubled him, and he sought to know if such could be avoided. As a result, he urged the high priest and his official to inquire of the Lord. It is quite surprising to me that they did not go to Jeremiah or Zephaniah, two known prophets of the time, instead they went to Huldah, the wife of Shallum who was the keeper of the wardrobe (of the priests).
Apart from the fact that she was not known beyond this incident, I was surprised that she was a woman — not that I have any discrimination against women in ministry, but that it was simply uncommon at the time to have female leadership, especially in spiritual matters. However, this very fact serves to prove once again that men and women are absolutely equal before the Lord. If the Spirit of the Lord empowers someone to serve Him or to speak on His behalf, it is the presence and the empowering of the Spirit that validates their ministry and not their gender nor standing within the community.
「於是，祭司希勒家和亞希甘、亞革波、沙番、亞撒雅都去見女先知戶勒大。戶勒大是掌管禮服沙龍的妻；沙龍是哈珥哈斯的孫子、特瓦的兒子。戶勒大住在耶路撒冷第二區。他們請問於她。」(王下22:14)
約西亞的年代是距離猶大人開始被擄的終局極近之期。神就在那時代興起了耶利米和西番雅等神重用的先知，來服侍那世代（可參耶1:1-2；番1:1）。或許，這就給我們解釋到，為何只有八歲的約西亞能不跟從父親拜偶像而歸向神。
我們更讀到約西亞因能直接讀到摩西的律法，帶來國家更進一步的復興（見王下23）。但在剛讀到這重新尋找到的律法書時，當中審判的話叫他驚懼（相信是因讀到如申28或利26的咒詛）。於是，約西亞就吩咐大祭司和官員去求問耶和華。奇怪的是，他們沒有去找耶利米或西番雅這些著名的先知，而去找戶勒大—那掌管禮服沙龍的妻子。
我個人是感到有點意外的—不但因為除這裡的記載外，她是寂寂無名的；更因按當時舊約社會的文化風俗，鮮有婦女擁有權柄的，特別是屬靈的權柄。但戶勒大是帶著屬靈的權柄，向王傳神的話。這使我們明白到，在神面前，確沒有性別之分的。神要用誰，就用誰；是神的同在與聖靈的充滿，去甄證神的擇選，而非人的地位、名聲或性別！