1I stalo se ve čtrnáctém roce vlády krále Chizkijáše, že asyrský král Sancheríb vytáhl proti všem opevněným judským městům a zmocnil se jich. 2Nato asyrský král poslal nejvyššího číšníka s ohromným vojskem z Lakíše do Jeruzaléma ke králi Chizkijášovi. Zastavil se u strouhy Horního rybníka na silnici k Valchářovu poli. 3Vyšel k němu Eljakím, syn Chilkijášův, který byl nad domem, písař Šebna a kancléř Jóach, syn Asafův. 4Nejvyšší číšník jim řekl: Povězte Chizkijášovi: Toto praví veliký král, král asyrský: Co je to za naději, v niž doufáš? 5Myslíš si, že prázdné řeči jsou plánem a silou k boji? Nuže, na koho spoléháš, že ses proti mně vzbouřil? 6Hle, spoléháš na tu zlomenou třtinovou hůl — na Egypt, o kterou když se člověk opře, pronikne do jeho ruky a probodne ji. Takový je faraon, egyptský král, pro všechny, kdo na něho spoléhají. 7A jestliže mi řekneš: Spoléháme na Hospodina, svého Boha! — což to není on, jehož návrší a oltáře Chizkijáš odstranil a Judovi a Jeruzalému řekl: Před tímto oltářem se budete klanět!? 8Tak se nyní vsaď s mým pánem, asyrským králem: Dám ti dva tisíce koní; jestlipak na ně budeš schopen dodat jezdce? 9Jak bys mohl odrazit místodržitele, jednoho z nejmenších otroků mého pána, i když ses spolehl na Egypt, na vozbu a koně? 10Cožpak jsem nyní bez Hospodina vytáhl proti této zemi, abych ji zničil? Hospodin mi řekl: Vytáhni proti této zemi a znič ji! 11Eljakím, Šebna a Jóach nejvyššímu číšníkovi řekli: Mluv přece ke svým otrokům aramejsky, vždyť my rozumíme. Nemluv k nám judsky před lidem, který je na hradbách. 12Nejvyšší číšník řekl: Což mě poslal můj pán mluvit tato slova jen ke tvému pánu a k tobě? Cožpak ne k těm mužům, kteří pobývají na hradbách a budou s vámi jíst svá lejna a pít svoji moč? 13Nejvyšší číšník stál a hlasitě judsky volal: Slyšte slova velikého krále, krále asyrského. 14Toto praví král: Ať vás Chizkijáš nepodvádí, protože vás není schopen vysvobodit. 15A ať Chizkijáš ve vás nevzbuzuje doufání v Hospodina slovy: Hospodin nás jistě vysvobodí. Toto město nebude vydáno do ruky asyrského krále. 16Neposlouchejte Chizkijáše; neboť toto praví asyrský král: Sjednejte se mnou pokoj a vyjděte ke mně a budete jíst každý ze své révy a ze svého fíkovníku a budete pít každý vodu ze své studny, 17dokud nepřijdu a nevezmu vás do země podobné vaší zemi, země obilí a vína, země chleba a vinic. 18Ať vás Chizkijáš nenavádí slovy: Hospodin nás vysvobodí. Cožpak některý z bohů národů vysvobodil svou zemi z ruky asyrského krále? 19Kde jsou bohové Chamátu a Arpádu? Kde bohové Sefarvajimu? Kde jsou bohové samařské země? Jestlipak vysvobodili z mé ruky Samaří? 20Který ze všech bohů těchto zemí vysvobodil svou zemi z mé ruky? Že by Hospodin vysvobodil z mé ruky Jeruzalém? 21Oni mlčeli a nic mu neodpověděli, protože králův příkaz byl: Neodpovídejte mu. 22A Eljakím, syn Chilkijášův, který byl nad domem, písař Šebna a kancléř Jóach, syn Asafův, vešli k Chizkijášovi s roztrženými rouchy a oznámili mu slova nejvyššího číšníka.
Matthew Henry - Complete Commentary 1 We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present (
2Kgs 18:14), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by
great swelling words of vanity,
Jude 1:16. 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief,
Isa 36:7, We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say,
Have I now come up without the Lord? when really he had come up
against the Lord,
Isa 37:28. Those that kill the servants of the Lord think they do him service and say,
Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.
11 We may hence learn these lessons: - 1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (
Isa 36:11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his
servants, they petitioned for it:
Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us,
Make an agreement with us
and come out to us, submit to our dominion and come into our interests, and
you shall eat every one of his own vine, they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore,
when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great
I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to
answer a fool according to his folly. Hezekiah's command was,
Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot. They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they
answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.