29. The Lesson of Uzza

And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets." (12) And David was afraid of God that day, saying, how shall I bring the ark of God home to me? (15:25) So David and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the Lord out of the house of Obed-edom with joy. I Chronicles 13:8, 12, 15:25
David loved his God and venerated the symbol of his presence. He desired to restore the Lord's appointed worship, and to place the ark where it should be, as the most sacred center of worship. But right things must be done in a right manner, or they will fail. In this case the failure was sad and signal, for Uzza died, and the ark turned aside to the house of Obed-edom.

I. THE FAILURE. First Text: 1 Chron. 13:8.

• Here were multitudes, "David and all Israel," and yet the business came to naught. Crowds do not ensure blessing.
• Here was pomp — singing, harps, trumpets, etc. — yet it ended in mourning. Gorgeous ceremonial is no guarantee of grace.
• Here was energy: "they played before God with all their might." This was no dull and sleepy worship, but a bright, lively service, and yet the matter fell through.
• But there was no thought as to God's mind. David confessed, "we sought him not after the due order" (1 Chron. 15:13).
• There was very little spiritual feeling! More music than grace.
• The priests were not in their places, nor the Levites to carry the ark: oxen took the place of willing men. The worship was not sufficiently spiritual and humble.
• There was no sacrifice. This was a fatal flaw; for how can we serve the Lord apart from sacrifice?
• There was little reverence. We hear little of prayer, but we hear much of oxen, a cart, and the too familiar hand of Uzza.
• Now, even a David must keep his place, and the Lord's command must not be supplanted by will-worship. Therefore the Lord made a breach upon Uzza, and David was greatly afraid.
• May we not expect similar failures unless we are careful to act obediently, and serve the Lord with holy awe? Are all the observances and practices of our churches scriptural? Are not some of them purely will-worship?

II. THE FEAR. Second Text: 1 Chron. 13:12.

• The terrible death of Uzza caused great fear. Thus the Lord slew Nadab and Abihu for offering strange fire; and the men of Beth-shemesh for looking into the ark. The Lord has said,"I will be sanctified in them that come nigh me, and before all the people I will be glorified" (Lev. 10:3).
• His own sense of wrong feeling caused this fear in David, for we read, "and David was displeased" (verse 11). We are too apt to be displeased with God because he is displeased with us.
• His own sense of unworthiness for such holy work made him cry, "How shall I bring the ark of God home to me?"
• His feeling that he failed in that which God expected of his servants created a holy fear. "Sanctify yourselves, that ye may bring up the ark of the Lord God" (1 Chron. 15:12).
• He meant well, but he had erred, and so he came to a pause; yet not for long. The ark of God remained with Obed-edom three months, but not more (verse 14).
• Some make the holiness of God and the strictness of his rule an excuse for wicked neglect.
• Others are overwhelmed with holy fear; and therefore pause a while, till they are better prepared for the holy service.

III. THE JOY. Third Text: 1 Chron. 15:25.

  1. God blessed Obed-edom. Thus, may humble souls dwell with God and die not. Those houses which entertain the ark of the Lord shall be well rewarded.
  2. Preparation was made and thought exercised by David and his people when a second time they set about moving the ark of the covenant. Read the whole of the chapter.
  3. The mind of the Lord was considered: "And the children of the Levites bare the ark of God upon their shoulders, with the staves thereof, as Moses commanded, according to the word of the Lord" (verse 15).
  4. The priests were in their places: "So the priests and the Levites sanctified themselves." Men and methods must both be ruled by God (verse 14).
  5. Sacrifices were offered: "And it came to pass, when God helped, the Levites that bare the ark of the covenant of the Lord, that they offered seven bullocks and seven rams" (verse 26). The great and perfect sacrifice must ever be to the front.
  6. Now came the exceeding joy (verse 28).

• Do we draw near to God in all holy exercises after this careful, spiritual, reverent fashion?
• If so, we may safely exhibit our delight, and our hearts may dance before the Lord as king David did (verse 29).

For Emphasis

When after long disuse ordinances come to be revived, it is too common for even wise and good men to make some mistakes. Who would have thought that David should have made such a blunder as this, to carry the ark upon a cart (verse 7)? Because the Philistines so carried it, and a special providence drove the cart (1 Sam. 6:12), he thought they might do so too. But we must walk by rule, not by example, when it varies from the rule; no, not those examples that providence has owned. — Matthew Henry

    1. The matter and right manner of performing duties are, in the command of God, linked together. He will have his service well done as well as really done. We must serve God with a perfect heart and a willing mind, for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. Masters on earth challenge to themselves a power to oblige their servants, not only to do their work, but to do it so-and-so; and though they do the thing itself, yet if not in the manner required, it cannot be accepted.

    2. The doing of a duty in a wrong manner alters the nature of it, and makes it sin. Hence " the ploughing of the wicked is sin" (Prov. 21:4). Hence prayer is accounted a howling upon their beds (Hos. 7:14). Unworthy communicating is not counted as eating the Lord's supper (1 Cor. 11:20). If a house be built of never so strong timber and good stones, yet if it be not well founded, and rightly built, the inhabitant may curse the day he came under the roof of it.

    3. Duties not performed according to the right order are but the half of the service we owe to God, and the worst half too. — Thomas Boston
Charles Hadden Spurgeon

29．烏撒的教訓

「大衛和以色列眾人在　神面前極力跳舞，唱歌，用琴、瑟、鼓、鈸、號。」（13:8  8大衛和以色列眾人在神前用琴、瑟、鑼、鼓、號作樂，極力跳舞歌唱。）
「那日大衛懼怕　神，說：『我怎可將　神的約櫃抬到我這裡來呢？』」（13:12 12那日，大衛懼怕神，說：「神的約櫃怎可運到我這裏來？」）
「於是大衛和以色列的長老，並千夫長，都歡歡喜喜地將耶和華的約櫃，從俄別‧以東的家抬上來。」（15:25 25於是，大衛和以色列的長老，並千夫長都去從俄別‧以東的家歡歡喜喜地將耶和華的約櫃擡上來。）——歷代志上 13:8、12；15:25
大衛愛他的神，也尊敬那象徵神同在的約櫃。他渴望恢復耶和華所設立的敬拜，將約櫃安放在它該在的地方，作為最神聖的敬拜中心。
然而，對的事若不用對的方法去做，終究仍會失敗。在這件事上，失敗既悲慘又顯著——烏撒死了，約櫃只得轉而停在俄別‧以東的家中。

一、失敗

（第一處經文：歷代志上 13:8）

• 這裡人數眾多——「大衛和以色列眾人」——然而事情仍然歸於徒然。人多並不能保證蒙福。
• 這裡有盛大的排場——歌唱、琴瑟、號角等等——結果卻以哀痛收場。華麗的儀式並不保證有恩典。
• 這裡也有熱心與精力：「在神面前極力跳舞。」這不是沉悶、昏昏欲睡的敬拜，而是活潑熱烈的事奉，然而事情仍然失敗。
• 但問題在於：他們沒有尋求神的心意。大衛後來承認說：「因為你們先前沒有抬這約櫃，耶和華我們的神就向我們發怒，因我們沒有按規矩求問他。」（15:13 13因你們先前沒有擡這約櫃，按定例求問耶和華－我們的神，所以他刑罰（原文是闖殺）我們。」）
• 其中屬靈的實質很少——音樂多於恩典。
• 祭司沒有站在他們該站的位置上，利未人也沒有抬約櫃；牛代替了甘心的僕人。敬拜缺乏屬靈性與謙卑。
• 也沒有獻祭——這是一個致命的缺陷；因為若沒有祭，怎能事奉耶和華？敬畏也很不足。我們幾乎聽不到禱告，卻聽到牛、車，以及烏撒那過於隨便的手。
• 即便是大衛，也必須守住自己的地位；人的隨意敬拜不能取代神的命令。因此耶和華向烏撒發怒，大衛便甚是懼怕。
• 若我們不謹慎順服、以聖潔的敬畏事奉主，豈不也會遭遇類似的失敗嗎？我們教會中的一切禮儀與實行，是否都合乎聖經？其中是否有些只是人的隨意敬拜呢？

二、懼怕

（第二處經文：歷代志上 13:12 12那日，大衛懼怕神，說：「神的約櫃怎可運到我這裏來？」）

• 烏撒可怕的死亡帶來極大的懼怕。正如耶和華擊殺獻凡火的拿答與亞比戶，又擊殺擅自觀看約櫃的伯‧示麥人一樣。耶和華曾說：「在親近我的人中，我要顯為聖；在眾民面前，我要得榮耀。」（利未記 10:3 3於是摩西對亞倫說：「這就是耶和華所說：『我在親近我的人中要顯為聖；在眾民面前，我要得榮耀。』」亞倫就默默不言。）
• 大衛內心對自己錯誤的感受，也使他生出懼怕；經上說：「大衛心裡不悅。」（13:11 11大衛因耶和華擊殺（原文是闖殺）烏撒，心裏愁煩，就稱那地方為毗列斯‧烏撒，直到今日。）
  我們常常因神對我們不悅，反而對神不悅。
• 他感到自己不配承擔如此聖潔的工作，便呼喊說：「我怎可將神的約櫃抬到我這裡來呢？」
  他意識到自己沒有完成神對僕人的期待，因此生出一種聖潔的敬畏：「你們要自潔，好將耶和華以色列神的約櫃抬到我所預備的地方。」（15:12 12對他們說：「你們是利未人的族長，你們和你們的弟兄應當自潔，好將耶和華－以色列神的約櫃擡到我所預備的地方。）
• 他原是存好意，卻犯了錯，因此暫時停下來；但並未停留太久。神的約櫃在俄別‧以東家中停留了三個月，不多不少（13:14 14神的約櫃在俄別‧以東家中三個月，耶和華賜福給俄別‧以東的家和他一切所有的。）。
• 有些人竟把神的聖潔與律例的嚴格，當作自己懶惰不事奉的藉口。
• 也有些人被聖潔的敬畏所充滿，因此暫時停步，直到自己預備好，再來承擔聖工。

三、喜樂

（第三處經文：歷代志上 15:25）

1. 神賜福給俄別‧以東。卑微的靈魂可以與神同住而不致死亡；凡接待耶和華約櫃的家，必得美好的報償。
2. 當大衛和百姓第二次抬約櫃時，已經經過周詳的預備與慎思。請細讀整章經文。
3. 他們查明了耶和華的心意：「利未子孫用肩抬神的約櫃，照耶和華藉摩西所吩咐的。」（15:15 15利未子孫就用槓，肩擡神的約櫃，是照耶和華藉摩西所吩咐的。）
4. 祭司各就各位：「祭司和利未人都自潔了。」人與方法，都必須受神管治（15:14 14於是祭司利未人自潔，好將耶和華－以色列神的約櫃擡上來。）。
5. 獻上祭物：「神幫助抬耶和華約櫃的利未人，就獻上七隻公牛、七隻公羊。」（15:26 26神賜恩與擡耶和華約櫃的利未人，他們就獻上七隻公牛，七隻公羊。）那完全的大祭，永遠不可缺少。
6. 於是大大喜樂臨到（15:28 28這樣，以色列眾人歡呼吹角、吹號、敲鈸、鼓瑟、彈琴，大發響聲，將耶和華的約櫃擡上來。）。

• 我們親近神、進行一切聖潔操練時，是否也如此謹慎、屬靈、敬畏？
• 若是如此，我們就可以安心表達喜樂，讓我們的心如大衛王一般，在耶和華面前踴躍跳舞（15:29 29耶和華的約櫃進了大衛城的時候，掃羅的女兒米甲從窗戶裏觀看，見大衛王踴躍跳舞，心裏就輕視他。）。

為加強重點（摘錄）

當久已廢置的聖禮被重新恢復時，即便是智慧良善之人，也常會犯錯。誰能想到，大衛竟會犯下如此錯誤，把約櫃放在車上呢？（13:7 7他們將神的約櫃從亞比拿達的家裏擡出來，放在新車上。烏撒和亞希約趕車。）因為非利士人曾如此運送，而神的特別眷顧使牛車直行（撒母耳記上 6:12 12牛直行大道，往伯‧示麥去，一面走一面叫，不偏左右。非利士的首領跟在後面，直到伯‧示麥的境界。），他便以為自己也可以照樣行事。然而，我們必須按規則而行，而不是按例子而行；即使那例子似乎曾蒙神使用。——馬太‧亨利

1. 在神的命令中，事情的內容與方式是緊密相連的。神不但要人做事，也要人把事做好。地上的主人尚且要求僕人不只做工，還要按指定的方式做；若方式錯誤，即使事情本身做了，也不能被接納。
2. 用錯誤的方式履行本分，會使原本的責任變成罪。「惡人的耕種也是罪」（箴 21:4 4惡人發達（發達：原文是燈），眼高心傲，這乃是罪。）；他們的禱告不過是「在床上呼號」（何 7:14 14他們並不誠心哀求我，乃在牀上呼號；他們為求五穀新酒聚集，仍然悖逆我。）；不按理領聖餐，就不算吃主的晚餐（林前 11:20  20你們聚會的時候，算不得吃主的晚餐；）。
3. 不按神所定的次序履行責任，只完成了一半的事奉，而且還是最糟的一半。——湯瑪斯‧波士頓
   ——查爾斯．哈登．司布真

30. A King Sent in Love

Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the Lord hath loved his people, he hath made thee king over them. II Chronicles 2:11
Such was the character of Solomon, that even Huram could see that he was a blessing to the people over whom he ruled. Be it ours to bless others, whatever our station may be. May it be observed concerning us that, because the Lord loved the family he made us heads of it, friends to it, or servants in it; and so forth.
Even a heathen could trace great blessings to God's love; what heathens those are who do not speak of the Lord's goodness, but talk of "chance" and "good luck"!
It is a great blessing when communications between rulers savor of a pious courtesy, as these between Solomon and Huram.
This verse may well be applied to our Lord Jesus. May the Holy Spirit bless our meditation thereon.

I. THE LOVE OF GOD HAS MADE JESUS OUR KING.

  1. It is not, then, a burden to be under law to Christ: his commandments are not grievous (1 John 5:3).
  2. Jesus did not need us for subjects, but we needed to be under the rule and headship of Jesus. It is for our guidance, comfort, honor, growth, success, peace, and safety.
  3. It brings us great happiness to obey our Prince. His laws are simply indications of where our felicity lies.
  4. The personal character of our King is such that it is a great blessing to his subjects to have him as their Monarch.

• So wise: therefore able to judge and to direct.
• So powerful: therefore able to enrich and to defend.
• So gracious: therefore laying himself out to benefit us all.
• So holy: therefore elevating and purifying his people. In this Solomon failed, but Jesus succeeded.

5. His relationship to us makes it a great blessing to have him for our King. We are not under the tyranny of a stranger; but to us is fulfilled the word of the prophet: "Their nobles shall,be of themselves, and their governor shall proceed from the midst of them" (Jer. 30:21).
    The Lord Jesus is, to all of us who are believers:—

• Our Brother. Therefore it is no bondage to follow him.
• Our Redeemer. Therefore it is joy to own his property in us.
• Our Husband. Who would not do the bidding of one so loving?

  It is a delight to obey him in all things who has blessed us in all things.

II. THE LOVE OF GOD HAS MADE US THE SUBJECTS OF JESUS.

  1. We see this in the choice which the Lord has made of us.
  We were like Israel:—

• Insignificant in rank, power, or wisdom.
• Erring, and continually apt to revolt from our King.
• Poor, and therefore unable to pay him any great revenue.
• Feeble, and therefore no help to him in his grand designs.
• Fickle, and consequently a wretched people to rule and lead.

  2. We see this in his subduing us.

• We began with rebellion, but our Prince conquered us, and brought us under happy subjection because of his great love.

  3. We see this in the healthy order he maintains. It is good for us to be under so wise a rule. Love gives rebels a powerful, gracious, and forbearing ruler. A firm hand and a loving heart will tame the unruly, and be a boon to them.

  4. We see this in the peace which he creates: the quiet within and without: in the heart and in the church (1 Kings 4:24).

  5. We see this in the plenty which he scatters. "And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance" (2 Chron. 1:15). Far greater are the riches of grace which the reign of Jesus brings to us.

  6. We see this in the honor he puts upon us, making us all to be kings and priests with him (Rev. 1:5-6).

III. OUR LOVE TO GOD MAKES THE REIGN OF JESUS BLESSED TO US.

  1. It makes his courts our delight.
  2. It makes his service our recreation.
  3. It makes his revenue our riches.
  4. It makes his glory our honor .
  5. It makes his cross our crown.
  6. It makes himself our heaven.

• Lord, bless thy people, by keeping them loyal and obedient.
• Lord, bless rebellious ones, by bringing them to bow before so gracious and wise a Prince.
• Lord, we now bless thee for exalting Jesus, to be a Prince and a Savior to us. May his Spirit rest upon us!

Charles Hadden Spurgeon

30．因愛而差來的君王

一、神的愛使耶穌成為我們的君王

1. 因此，服在基督的律法之下並不是重擔；因為祂的誡命不是難守的（約壹 5:3 3我們遵守神的誡命，這就是愛他了，並且他的誡命不是難守的。）。
2. 耶穌並不需要我們作祂的臣民，而是我們需要在耶穌的治理與元首權下生活——為了引導、安慰、尊榮、成長、成功、平安與安全。
3. 順服我們的君王，為我們帶來極大的喜樂；祂的律法只是指明我們幸福所在的方向。
4. 我們這位君王的品格，使作祂的臣民本身就是極大的祝福：
   

• 極其智慧：因此能審判、引導；
• 極其大能：因此能供應、保護；
• 極其恩慈：因此全然為著造福我們；
• 極其聖潔：因此提升並潔淨祂的百姓。所羅門在這一點上失敗了，但耶穌卻完全成功。

5. 祂與我們的關係，也使祂作我們的王成為祝福。我們不是在陌生暴君的轄制之下；先知的話在我們身上應驗了：「他們的尊貴者必出於他們中間，他們的掌權者必從他們中而出。」（耶 30:21 21他們的君王必是屬乎他們的；掌權的必從他們中間而出。我要使他就近我，他也要親近我；不然，誰有膽量親近我呢？這是耶和華說的。）

對所有信徒而言，主耶穌是：

• 我們的弟兄——跟隨祂不是奴役；
• 我們的救贖主——承認祂對我們的主權是喜樂；
• 我們的丈夫——誰不願順服如此慈愛的一位呢？

那位在萬事上賜福我們的主，順服祂本身就是喜樂。

二、神的愛使我們成為耶穌的子民

1. 我們從神對我們的揀選中看見這一點。我們像以色列一樣：

• 地位、能力、智慧都微不足道；
• 容易犯錯，常常想要背叛；
• 貧乏，無法為王帶來什麼貢獻；
• 軟弱，對祂宏大的計畫幫助甚少；
• 善變，實在是不容易治理的百姓。

2. 我們也從祂如何降服我們看見這一點。
   起初我們是悖逆的，但我們的君王因著大愛征服了我們，使我們進入甘心、蒙福的順服。

• 我們從祂所維持的健康秩序中看見這一點。
  

3. 活在如此智慧的治理之下，對我們是益處。愛使一位君王既有能力，又有恩慈與忍耐；堅定的手與慈愛的心，能馴服悖逆者，並成為他們的祝福。
   
   
4. 我們從祂所帶來的平安中看見這一點——內在與外在的平安，心中的平安與教會中的平安（王上 4:24 24所羅門管理大河西邊的諸王，以及從提弗薩直到迦薩的全地，四境盡都平安。）。
5. 我們從祂所賜下的豐盛中看見這一點：「王在耶路撒冷使金銀多如石頭，香柏木多如高原的桑樹。」（代下 1:15 15王在耶路撒冷使金銀多如石頭，香柏木多如高原的桑樹。）
   然而，耶穌統治所帶來的恩典財富，遠勝於此。
   
   
6. 我們從祂賜給我們的尊榮中看見這一點——祂使我們與祂一同作王、作祭司（啟 1:5–6  5並那誠實作見證的、從死裏首先復活、為世上君王元首的耶穌基督，有恩惠、平安歸與你們！他愛我們，用自己的血使我們脫離（有古卷：洗去）罪惡， 6又使我們成為國民，作他父神的祭司。但願榮耀、權能歸給他，直到永永遠遠。阿們！）。

三、我們對神的愛，使耶穌的統治成為我們的祝福

1. 使祂的院宇成為我們的喜樂；
2. 使祂的事奉成為我們的享受；
3. 使祂的「稅收」成為我們的財富；
4. 使祂的榮耀成為我們的尊榮；
5. 使祂的十字架成為我們的冠冕；
6. 使祂自己成為我們的天國。

• 主啊，求你藉著保守你的百姓忠心順服，來賜福他們。
• 主啊，求你使悖逆的人降服在這位既恩慈又智慧的君王面前。
• 主啊，我們如今稱頌你，因你高舉耶穌，使祂成為我們的君王與救主；願祂的靈常住在我們身上！
  ——查爾斯．哈登．司布真

31. Rehoboam the Unready

And he did evil, because he prepared not his heart to seek the Lord. II Chronicles 12:14
This is the summing up of Rehoboam's life: he was not so bad as some, but he did evil in various ways, not so much from design as from neglect.
The evil effects of the father's sin and the mother's idolatry were seen in their son, yet there was another cause, namely, a want of heart-preparation. The son of Solomon very naturally desired many wives (2 Chron. 11:23); and it was no marvel that the child of Naamah the Ammonitess allowed images and groves to defile the land; yet there was a deeper cause of his life's evil, and that lay in himself. His heart was not thorough with the Lord, and he, himself, was not carefully consecrated to the worship of Jehovah. He might have done well had he not been Rehoboam the Unready.

I. HE DID NOT BEGIN LIFE WITH SEEKING THE LORD.

  1. He was young, and should have sought wisdom of God; but he went to Shechem to meet the people without prayer or sacrifice (2 Chron. 10:1). That which commences without God will end in failure.
  2. He leaned on counselors, saying, "What advice give ye?" Of those counselors he chose the worst, namely, the younger and prouder nobles (2 Chron. 10:8). Those who reject divine wisdom generally refuse all other wisdom.
  3. He committed great folly by threatening the people, and refusing their just demands; and that while as yet he had not been accepted as their king (2 Chron. 10:13-14). He had none of his father's wisdom. How can they act prudently and prosperously who are not guided of the Lord?

II. HE SHOWED NO HEART IN SEEKING THE LORD AFTERWARDS.

  1. He obeyed the prophet's voice when the man of God forbade him to fight with Israel; yet afterwards he forsook the law of the Lord (2 Chron. 12:1 ). He is said to have been "young and tender-hearted," which means soft (2 Chron. 13:7).
  2. He winked at the most horrible crimes among the people whom he ought to have judged (1 Kings 14:24).
  3. He fell into his father's sins.
  4. He busied himself more for the world than for God. We hear nothing of his worship but much of his building, nothing of his faith but much of his fickleness (2 Chron. 11:5-12).

III. HE WAS NOT FIXED AND PERSEVERING IN HIS SEEKING THE LORD.

  1. For three years his loyalty to his God made him prosper, by bringing into Judah all the better sort of people who fled from Jeroboam's calf-worship (2 Chron. 11:13-17), yet he forsook the Lord who had prospered him.
  2. He grew proud, and God handed him over to Shisbak (verse 5).
  3. He humbled himself and was pardoned, yet he stripped the Lord's house to buy off the king of Egypt.
  4. He wrought no great reforms and celebrated no great passover, yet he owned, "the Lord is righteous" (verse 6).

IV. HE HAD NO CARE TO SEEK THE LORD THOROUGHLY.

    Yet no man is good by accident: no one goes right who has not intended to do so. Without heart, religion must die.
  1. Human nature departs from the right way, especially in kings, who are tolerated in more sin than others.
  2. Courtiers usually run the wrong way, especially the young, proud, and frivolous. Rehoboam loved the gay and proud, and gave himself up to their lead.
  3. Underlings are apt to follow us and applaud us if we go in an evil path, even as Judah followed Rehoboam. Thus, those who should lead are themselves led.

• The kind of preparation required by me, in order to the diligent and acceptable seeking of the Lord, my God, is somewhat after this fashion:
• To feel and confess my need of God in the whole of my life.
• To cry unto him for help and wisdom.
• To yield to his guidance, and not to follow the counsel of vain persons, nor to bluster at those around me.
• To be anxious to be right in everything, searching the Scriptures, and seeking by prayer, to know what I should do.
• To serve the Lord carefully and earnestly, leaving nothing to chance, passion, fashion, or whim.
• Are there any professors among us of the same sort as Rehoboam?
• Are there any hopeful young men who lack whole-hearted devotion to the Lord?
• Are there any older men who have suffered already from vacillation, hesitation, or double-mindedness?
• Are there any just escaped from such trouble who nevertheless are not firm, and ready even now?

Oh, for a clear sense of the evil and folly of such a condition!
Oh, for the confirming power of the Holy Ghost!
Oh, for vital union with the Lord Jesus!

Examples

Before the University Boat race comes off, the men undergo a long and severe training. They would not think of contending for the mastery without preparation; and do we imagine that we can win the race of life at a venture, without bringing under the body and cultivating the mind? The preacher studies his discourse carefully, though it will only occupy part of an hour; and is our life-sermon worthy of no care and consideration? A saintly life is a work of far higher art than the most valuable painting or precious statue, yet neither of these can be produced without thought. A man must be at his best to produce an immortal poem, yet a few hundred lines will sum it all up. Let us not dream that the far greater poem of a holy life can be made to flow forth like impromptu verse.

Well known to me was a kindly, well-disposed gentleman, who, like Rehoboam, was tender-hearted or persuasible. He was a worldling of pleasing manners, who delighted in the esteem of the circle which surrounded him. He had a great respect for religious persons, and especially for ministers; but he could not afford to be a godly man himself, for then he might have become unpopular with a large circle of worldly fashionables. He once quitted an assembly which I addressed, because he said, "I felt almost on the go, and should soon have been converted if I had not rushed out." "There," said he, "Spurgeon, I am like an india-rubber doll when you are preaching; you can make me into any shape you like; but then I get back into my old form when you have done." He was an accurate reproduction of the soft-soured son of Solomon: a very Pliable, easily persuaded to set out on pilgrimage, but equally ready to return at the world's call.

The parable of the two sons will come in here. Rehoboam said, "I go, Sir"; but he went not. The modern Rehoboam is a perfect gentleman: if he did but know his own mind, he would also be a man. He is inclined to obey God, but others incline him to keep in the fashion. He is like the pear which the French call Bon Chretien, very promising, but apt to become sleepy, and to rot at the core. This sort of people is not of much use either to the good cause or to its opposite.
Charles Hadden Spurgeon

31．毫無準備的羅波安

一、他起初並沒有以尋求耶和華開始人生

1. 他年輕，正該向神求智慧；但他去示劍見百姓，卻沒有禱告，也沒有獻祭（代下 10:1 1羅波安往示劍去，因為以色列人都到了示劍，要立他作王。）。凡是不以神開始的，終必以失敗告終。
2. 他倚靠謀士，說：「你們給我出個主意吧。」而在這些謀士中，他偏偏揀選了最糟的——年輕、驕傲的貴族（代下 10:8 8王卻不用老年人給他出的主意，就和那些與他一同長大、在他面前侍立的少年人商議，）。拒絕神的智慧的人，往往也拒絕一切真正的智慧。
3. 他在尚未被百姓接納為王之前，就愚昧地恐嚇百姓，拒絕他們合理的要求（代下 10:13–14 13羅波安王用嚴厲的話回覆他們，不用老年人所出的主意， 14照着少年人所出的主意對他們說：「我父親使你們負重軛，我必使你們負更重的軛；我父親用鞭子責打你們，我要用蠍子鞭責打你們。」）。他完全沒有父親的智慧。沒有主引導的人，怎能行事明智、亨通順利呢？

二、此後他尋求耶和華也沒有用心

1. 當神人禁止他與以色列爭戰時，他曾聽從先知的話；但後來卻離棄了耶和華的律法（代下 12:1 1羅波安的國堅立，他強盛的時候就離棄耶和華的律法，以色列人也都隨從他。）。經文說他「年幼心軟」，其實就是軟弱、缺乏定見（代下 13:7 7有些無賴的匪徒聚集跟從他，逞強攻擊所羅門的兒子羅波安；那時羅波安還幼弱，不能抵擋他們。）。
2. 他對百姓中極其可憎的罪惡視而不見，卻本該審判這些事（王上 14:24 24國中也有孌童。猶大人效法耶和華在以色列人面前所趕出的外邦人，行一切可憎惡的事。）。
3. 他重蹈父親的罪。
4. 他為世界忙碌，卻不為神熱心；我們聽見他築城很多，卻幾乎聽不見他敬拜；看見他的反覆無常，卻看不見他的信心（代下 11:5–12 5羅波安住在耶路撒冷，在猶大地修築城邑， 6為保障修築伯利恆、以坦、提哥亞、 7伯‧夙、梭哥、亞杜蘭、 8迦特、瑪利沙、西弗、 9亞多萊音、拉吉、亞西加、 10瑣拉、亞雅崙、希伯崙。這都是猶大和便雅憫的堅固城。 11羅波安又堅固各處的保障，在其中安置軍長，又預備下糧食、油、酒。 12他在各城裏預備盾牌和槍，且使城極其堅固。猶大和便雅憫都歸了他。）。

三、他尋求耶和華並不持久、不堅定

1. 起初三年，他對神的忠誠使他昌盛，因為許多逃離耶羅波安拜金牛犢的人來到猶大（代下 11:13–17 13以色列全地的祭司和利未人都從四方來歸羅波安。 14利未人撇下他們的郊野和產業，來到猶大與耶路撒冷，是因耶羅波安和他的兒子拒絕他們，不許他們供祭司職分事奉耶和華。 15耶羅波安為邱壇、為鬼魔（原文是公山羊）、為自己所鑄造的牛犢設立祭司。 16以色列各支派中，凡立定心意尋求耶和華－以色列神的，都隨從利未人，來到耶路撒冷祭祀耶和華－他們列祖的神。 17這樣，就堅固猶大國，使所羅門的兒子羅波安強盛三年，因為他們三年遵行大衛和所羅門的道。）；但他竟離棄了那位使他興盛的耶和華。
2. 他心高氣傲，神便把他交在示撒手中（12:5 5那時，猶大的首領因為示撒就聚集在耶路撒冷。有先知示瑪雅去見羅波安和眾首領，對他們說：「耶和華如此說：『你們離棄了我，所以我使你們落在示撒手裏。』」）。
3. 他雖然自卑，蒙了赦免，卻又剝奪耶和華殿中的財物，用來向埃及王買平安。
4. 他沒有進行任何重大的改革，也沒有守什麼重要的逾越節；然而他口中卻承認：「耶和華是公義的。」（12:6 6於是王和以色列的眾首領都自卑說：「耶和華是公義的。」）

四、他並沒有決心徹底尋求耶和華

然而，人絕不會「偶然」成為好人；沒有立志的人，絕不會走正路。沒有用心，信仰終必死亡。

1. 人性本就容易偏離正道，尤其是君王，往往被容許犯比他人更多的罪。
2. 朝臣通常帶人走錯路，特別是年輕、驕傲、浮華之人。羅波安喜愛這些人，也甘心被他們牽引。
3. 下屬往往跟隨並奉承我們，即使我們走在惡路上；正如猶大跟隨羅波安一樣。於是，本該帶領別人的，反倒被人帶領。

• 為了殷勤並蒙悅納地尋求耶和華，我所需要的「心的預備」大致包括：
• 真實感受並承認，我一生都需要神；
• 向祂呼求幫助與智慧；
• 順服祂的引導，不隨從虛浮之人的計謀，也不對周圍的人逞強；
• 在凡事上渴望行對的路，查考聖經，藉著禱告明白自己當做什麼；
• 謹慎、認真地事奉主，不把任何事交給偶然、情緒、流行或一時的興致。
• 我們中間是否有像羅波安這樣的「信徒」？
• 是否有前途可期的年輕人，卻缺乏全心全意的委身？
• 是否有年長者，已因猶豫、搖擺、三心二意而吃過苦頭？
• 是否有人剛從這樣的困境中逃脫，卻仍然沒有站穩、隨時準備倒退？

噢，願人清楚看見這種光景的愚昧與危險！
噢，願聖靈賜下堅固的能力！
噢，願我們與主耶穌有真實、生命的聯合！

例證

在大學划船比賽之前，選手都要經過長時間、嚴格的訓練；沒有人會不作準備就想奪冠。難道我們以為，不制伏己身、不操練心志，就能贏得人生的賽跑嗎？傳道人會仔細預備一篇只講半小時的講章；那麼，我們一生這篇「講章」，難道不值得深思熟慮嗎？聖潔的人生，是比最名貴的畫作或雕像更高超的藝術；但沒有構思，這些都不可能完成。偉大的詩篇需要作者處在最佳狀態；那麼，怎能指望更偉大的「聖潔人生之詩」，像即興打油詩般自然流出呢？

我曾認識一位溫和、討喜的紳士，正如羅波安一樣，心軟、易受影響。他舉止得體，是個愛世界的人，很在意周圍人的評價。他尊敬虔誠的人，尤其敬重傳道人；但他「承擔不起」作一個敬虔的人，因為那會使他在世俗圈子中失去人氣。有一次他聽我講道，忽然離席，事後說：「我幾乎就要動身了；要不是趕緊跑出去，我早就悔改了。」他又說：「司布真，你講道時，我就像個橡皮娃娃，任你捏成什麼樣；但你一講完，我就又恢復原狀了。」他正是所羅門那心軟兒子的翻版——一個極其「易動」的人，像《天路歷程》裡的「柔順」，容易起行，也一樣容易回頭。

兩個兒子的比喻正適用於此。羅波安說：「我去，先生」，卻沒有去。現代的羅波安，是個十足的紳士；若他真知道自己要什麼，也會成為一個真正的男子漢。他想順服神，卻又被人拉著隨從潮流。他像法國人所說的「好基督梨」（Bon Chrétien）——看似前途無量，卻容易昏沉，從核心腐爛。這樣的人，對善事無大用處，對惡事也無甚價值。
——查爾斯．哈登．司布真

32. Help Asked and Praise Rendered

And Judah gathered themselves together, to ask help of the Lord: even out of all the cities of Judah they came to seek the Lord. II Chronicles 20:4
The sudden news of a great invasion came to Jehoshaphat, and, like a true man of God, he set himself to seek the Lord, and proclaimed a fast. The people came together with all speed, and the whole nation earnestly cried to the Lord for his aid.
Let us notice carefully:

I. HOW THEY ASKED HELP.

• They expressed their confidence; Jehoshaphat cried, "Art not thou God in heaven? In thine hand is there not power and might" (verse 6)?
• They pleaded his past acts. "Art not thou our God, who didst drive out the inhabitants of this land?" (verse 7).
• They urged the promise given at the dedication of the temple. Read verse 9. "Thou wilt hear and help."
• They confessed their condition: humbly did they acknowledge their danger and their impotence. They had:—
• No power. "We have no might against this great company."
• No plan. "Neither know we what to do" (verse 12).
• No allies. Their wives and their little ones only increased their care (verse 13).
• They then lifted their souls to God. "Our eyes are upon thee." Where could they look with more certainty?

II. HOW THEY RECEIVED IT.

• By renewed assurance."The Lord will be with you" (verse 17).
• By the calming of their fears. "Be not afraid! Fear not, nor be dismayed." Courage keeps the field, but fear flies.
• By urging them to greater faith. "Believe in the Lord your God, so shall ye be established" (verse 20).
• By distinct direction. "Tomorrow go ye down against them; ye shall find them at the end of the brook" (verse 16)
• By actual deliverance. The Moabites and Ammonites slew the Edomites, and Israel triumphed without striking a blow.
• It shall be greatly to our joy to see the right hand of the Lord getting us the victory.

III. HOW THEY ACTED BY THIS HELP.

• They worshipped. With every sign of reverence, the king and; his people bowed before Jehovah (verse 18). Worship girds us for warfare.
• They praised. Before they received the mercy, "He appointed singers unto the Lord." Read verse 21.
• They went forth, preceded by the singers, till they reached "the watch-tower in the wilderness" (verse 24).
• They saw the promise fulfilled. "They looked unto the multitude, and, behold, they were dead bodies" (verse 24).
• They gathered the spoil. "They were three days in gathering of the spoil, it was so much" (verse 25).
• They blessed the Lord (verse 26). The valley of Berachah heard their joyful notes, and then they returned to the house of the Lord with harps and psalteries and trumpets.
• They had rest. "So the realm of Jehoshaphat was quiet: for his God gave him rest round about" (verse 30). God's victories end the war. The fear of God fell on all the kingdoms, and they dared not invade Judah.
• Let us when in difficulties have immediate resort to the Lord.
• Let us do this in the spirit of confidence and praise.
• Is there not a cause for our assembling even now to plead against the Moabites, Ammonites, and Edomites of superstition, worldliness, and infidelity?

Observations

This chapter, which begins with danger, fear, and trouble all round, ends with joy, peace, quiet, and rest. Two words seem to stand out in this chapter — PRAISE and PRAYER — twin sisters which should always go together. One word links them here — FAITH.

"Jehoshaphat set himself to seek the Lord." His good example was soon followed. Judah gathered themselves together, to ask help of the Lord: even out of all the cities of Judah they came to seek the Lord? What a prayer-meeting — a real one, a united one, with a definite object, and the king presiding!

Notice the prayer (verse 5). It is a pattern one. Jehoshaphat felt his weakness and need; but he recognized that God is all, and over all, and has all power and might. He brings forward every plea and argument. He appeals to God's power and promises, to his justice and love, and winds up with simple yet prevailing faith in God himself. "We have no might, neither know we what to do; but our eyes are upon thee" (verse 12). Placing all the responsibility on God, and they just looking to him, waiting for him: God answered at once. — Captain Dawson, in "Thoughts in the Valleys"
Charles Hadden Spurgeon

32．求助於神，也向神頌讚

一、他們如何求助

• 表明對神的信心：約沙法呼求說：「祢不是天上的神嗎？祢手中不是有大能大力嗎？」（6節 6說：「耶和華－我們列祖的神啊，你不是天上的神嗎？你不是萬邦萬國的主宰嗎？在你手中有大能大力，無人能抵擋你。）
• 提及神過去的作為「不是祢—我們的神—曾趕出這地的居民嗎？」（7節 7我們的神啊，你不是曾在你民以色列人面前驅逐這地的居民，將這地賜給你朋友亞伯拉罕的後裔永遠為業嗎？）
• 抓住聖殿奉獻時的應許：參閱第 9 節：「祢必垂聽而拯救。」（9『倘有禍患臨到我們，或刀兵災殃，或瘟疫饑荒，我們在急難的時候，站在這殿前向你呼求，你必垂聽而拯救，因為你的名在這殿裏。』 ）
• 承認自身的光景：他們謙卑承認自己所面對的危險與無能：
• 沒有能力：「我們無力抵擋這來攻擊我們的大軍。」
• 沒有對策：「我們也不知道怎樣行。」（12節）
• 沒有外援：妻子與孩子站在那裡，反而加重他們的憂慮（13節）。
• 把眼目完全轉向神「我們的眼目單仰望祢。」還有哪裡比這更可靠呢？

二、他們如何領受幫助

• 得著新的確據：「耶和華必與你們同在。」（17節 17猶大和耶路撒冷人哪，這次你們不要爭戰，要擺陣站着，看耶和華為你們施行拯救。不要恐懼，也不要驚惶。明日當出去迎敵，因為耶和華與你們同在。』」）
• 恐懼被平息「不要因這大軍恐懼驚惶。」勇氣能站立得住，恐懼卻只會逃跑。
• 被催促進入更大的信心「信耶和華你們的神，就必立穩。」（20節 20次日清早，眾人起來往提哥亞的曠野去。出去的時候，約沙法站着說：「猶大人和耶路撒冷的居民哪，要聽我說：信耶和華－你們的神就必立穩；信他的先知就必亨通。」）
• 得到清楚的指示：「明日你們要下去迎敵……在谷口必遇見他們。」（16節 16明日你們要下去迎敵，他們是從洗斯坡上來，你們必在耶魯伊勒曠野前的谷口遇見他們。）
• 實際經歷拯救：摩押人和亞捫人起來擊殺以東人，以色列人甚至未動一兵一卒，就得了勝利。看見耶和華的右手為我們爭戰，實在是極大的喜樂！

三、他們如何回應這份幫助

• 敬拜神：王和百姓俯伏在耶和華面前（18節 18約沙法就面伏於地，猶大眾人和耶路撒冷的居民也俯伏在耶和華面前，叩拜耶和華。）。敬拜使人得力，預備爭戰。
• 先行讚美：在拯救尚未顯明之前，「約沙法就派歌唱的人頌讚耶和華」（21節 21約沙法既與民商議了，就設立歌唱的人，頌讚耶和華，使他們穿上聖潔的禮服，走在軍前讚美耶和華說：「當稱謝耶和華，因他的慈愛永遠長存！」）。
• 憑信前行：歌唱的人走在前頭，直到來到曠野的望樓（24節 24猶大人來到曠野的望樓，向那大軍觀看，見屍橫遍地，沒有一個逃脫的。）。
• 看見應許成就：他們一望那大軍，「不料，遍地都是屍首」（24節）。
• 收取戰利品：「他們收取財物三日，因為甚多。」（25節 25約沙法和他的百姓就來收取敵人的財物，在屍首中見了許多財物、珍寶，他們剝脫下來的多得不可攜帶；因為甚多，直收取了三日。）
• 稱頌耶和華：他們在比拉迦谷稱頌耶和華，然後帶著琴、瑟、號回到耶和華的殿中（26節 26第四日眾人聚集在比拉迦谷（就是稱頌的意思），在那裏稱頌耶和華。因此那地方名叫比拉迦谷，直到今日。）。
• 享受安息：「於是約沙法的國得享太平，因為神賜他四境平安。」（30節 30這樣，約沙法的國得享太平，因為神賜他四境平安。）神所賜的勝利，終止爭戰；列國都懼怕神，不敢再犯猶大。
• 當我們遭遇困境時，要立刻轉向耶和華；
• 並且要以信心與讚美的心來到祂面前。
• 今天，難道沒有理由讓我們聚集起來，一同對抗「摩押人、亞捫人、以東人」——也就是迷信、世俗與不信嗎？

省思

本章起初滿是危險、恐懼與困擾，結局卻是喜樂、平安、安息。
有兩個詞在本章中格外突出——禱告與讚美，這是一對應當常常相伴的姊妹；而將她們連結在一起的關鍵詞，就是信心。「約沙法定意尋求耶和華。」他的榜樣立刻感染眾人。猶大人聚集起來求助於主——那真是一場禱告會：是真實的、合一的、目標明確的，而且由君王親自帶領！

留意那篇禱告（5節起）：堪稱典範。約沙法深知自己的軟弱與需要，卻同時認定神掌管萬有、滿有能力。他提出所有合宜的懇求，訴諸神的能力、應許、公義與慈愛，最後以單純而得勝的信心收結：「我們無力，也不知道怎樣行；我們的眼目單仰望祢。」（12節 12我們的神啊，你不懲罰他們嗎？因為我們無力抵擋這來攻擊我們的大軍，我們也不知道怎樣行，我們的眼目單仰望你。」）當一切責任交在神手中，而人只是仰望、等候祂時——神立刻回應。——道森上校，《山谷中的默想》
查爾斯．哈登．司布真

33. Ruins

But they were the ruin of him, and of all Israel. II Chronicles 28:23
Narrate the actual circumstances. Ahaz turned away from Jehovah to serve the gods of Damascus, because Syria enjoyed prosperity. "For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of, him, and of all Israel."
The consequent introduction of false deities and defilement of the worship of God became the ruin of Ahaz and his kingdom.
We fear lest this should be the ruin of England; for the idols of the Papists and the doctrines of Rome are again being set up in our land. Though no country prospers in which these prevail, yet besotted minds are laboring to restore the gods of the Vatican. This subject deserves many faithful sermons.
At this time we shall turn the text to more general use.

I. THE MAN RUINING HIMSELF Ahaz is the type of many selfdestroyers. "O Israel, thou hast destroyed thyself" (Hos. 13:9).

• He would be his own master. This ruined the prodigal, and will ruin millions more.
• He was high-handed in sin. "He walked in the way of the kings of Israel" (2 Kings 16:3-4). This is a race to ruin.
• He lavished treasure upon it. He spent much but gained little. Profligacy and many other wrong ways are expensive and ruinous.
• He defied chastisement. "In the time of his distress did he trespass yet more against the Lord" (2 Chron. 28:22). This defiance of correction leads to sure ruin.
• He was exceedingly clever, and curried favor with the great. He made a copy of a classic altar, and sent it home. More men perish through being too clever than by being simple.
• He was a man of taste. He admired the antique, and the esthetic in religion.
• He had officials to back him. "Urijah, the priest, built an altar according to all that king Ahaz had sent from Damascus" (2 Kings 16:11 ). Bad ministers are terrible destroyers.
• He imitated prosperous sinners. The king of Assyria became his type. This is ruinous conduct.
• He abandoned all worship of God." "He shut up the doors of the house of the Lord" (verse 24). This is the climax of rebellion, and the seal of ruin.

But he did not prosper; the false gods were the ruin of him.

II. THE MAN IN RUINS. We leave Ahaz to think of some around us.

• The man becomes eaten up with secret vice. A rotting ruin haunted by bats and owls, and foul creatures of the night.
• The man of drinking habits, not fit for society, a brute, a fiend.
• The man of evil company and foul speech: likely to be soon in prison, or an outcast.
• The man of unbelieving notions and blasphemous conversation, lost to God, to goodness, and moral sense.
• All around us we see such spiritual ruins.
• Turned from holy uses to be moldering wastes.

The man is ruined in:

• Peace, character, usefulness, prospects. Worst of all, he is himself a ruin, and will be so for ever.
• A ruin suggests many reflections.
• What it was! What it might have been!
• What it is! What it will be!
• Meditations among ruins may be useful to those who are inclined to repeat the experiment of Ahaz.

III. OTHERS RUINED WITH HIM. "They were the ruin of him, and of all Israel."

• Designedly. Some men by example create drunkards, by teaching make infidels, by seduction ruin virtue, by their very presence destroy all that is good in their associates.
• Incidentally; even without intent they spread the contagion of sin. Their irreligion ruins the young, their conduct influences the unsettled, their language inflames the wicked.
• Sin will ruin you, if persisted in.
• Your downfall will drag down others.
• Will you not endeavor to escape from ruin?
• Jesus is the Restorer of the wastes.

Relics

There is an Australian missile called the boomerang, which is thrown so as to describe singular curves, and to return at last to the hand of the thrower. Sin is a kind of boomerang, which goes off into space curiously, but turns again upon its author, and with tenfold force strikes the guilty soul that launched it.

We might illustrate the evil of sin by the following comparison:— "Suppose I were going along a street, and were to dash my hand through a large pane of glass, what harm would I receiver?" You would be punished for breaking the glass: "Would that be all the harm I should receive?" "Your hand would be cut by the glass." "Yes; and so it is with sin. If you break God's laws, you shall be punished for breaking them; and your soul is hurt by the very act of breaking them." — J. Inglis

I have heard that a shepherd once stood and watched an eagle soar out from a cliff. The bird flew far up into the air, and presently became unsteady, and reeled in its flight. First one wing dropped, and then the other; presently, with accelerated speed, the poor bird fell rapidly to the ground. The shepherd was curious to know the secret of its fall. He went and picked it up. He saw that when the eagle lighted last on a cliff, a little serpent had fastened itself upon him; and as the serpent gnawed in farther and farther, the eagle in its agony reeled in the air. When the serpent touched its heart, the eagle fell. Have you never seen a man or woman in the church, or in society, rising and rising; the man becoming more and more influential, apparently strong, widely known, asserting power far and near; but, by and by, growing unsteady, uncertain, reeling, as it were, in uncertainty and inconsistency, and at last falling to the earth, and lying there in hopeless disgrace, a spectacle for angels to weep over, and scoffers and devils to jeer at. You do not know the secret of the fall, but the omniscient eye of God saw it. That neglect of prayer, that secret dishonesty in business, that stealthy indulgence in the intoxicating cup, that licentiousness and profligacy unseen of men, that secret tampering with unbelief and error, was the serpent at the heart that brought the eagle down. — T. Curler.

Sages of old contended that no sin was ever committed whose consequences rested on the head of the sinner alone; that no man could do ill and his fellows not suffer. They illustrated it thus: "A vessel, sailing from Joppa, carried a passenger, who, beneath his berth, cut a hole through the ship's side. When the men of the watch expostulated with him, saying, 'What doest thou, O miserable man?' the offender calmly replied, 'What matters it to your The hole I have made lies under my own berth.'" This ancient parable is worthy of the utmost consideration. No man perishes alone in his iniquity; no man can guess the full consequences of his transgression.
Charles Hadden Spurgeon

33．成為廢墟

「但那些神使他和以色列眾人敗亡。」——歷代志下 28:23 （23他祭祀攻擊他的大馬士革之神，說：「因為亞蘭王的神幫助他們，我也獻祭與他，他好幫助我。」但那些神使他和以色列眾人敗亡了。）
先敘述實際背景：亞哈斯因看見大馬士革（亞蘭）亨通，就離棄耶和華，去事奉大馬士革的神。
「因為他向擊敗他的亞蘭諸王的神獻祭，說：『這些神幫助亞蘭諸王，我向他們獻祭，他們也必幫助我。』但那些神使他和以色列眾人敗亡。」假神的引入，以及對真神敬拜的玷污，最終成了亞哈斯和他國家的毀滅。
我們不禁憂慮：這是否也會成為英國的敗亡？因為羅馬教廷的偶像與教義正在再度被引進我們的國土。雖然沒有一個國家在這些勢力掌權時真正興盛，然而被迷惑的心思仍竭力想恢復梵蒂岡的諸神。這個題目實在值得多篇忠心的信息來警戒。此處，我們將這節經文作更普遍的應用。

一、自我毀滅的人

亞哈斯是許多「自毀之人」的典型。「以色列啊，你自取敗壞。」（何 13:9 9以色列啊，你與我反對，就是反對幫助你的，自取敗壞。）

• 他要作自己的主人：這毀了浪子，也將毀滅千萬人。
• 他放膽犯罪：「行以色列諸王的道。」（王下 16:3–4  3卻效法以色列諸王所行的，又照着耶和華從以色列人面前趕出的外邦人所行可憎的事，使他的兒子經火， 4並在邱壇上、山岡上、各青翠樹下獻祭燒香。）這是一條直奔滅亡的道路。
• 他在罪上大肆揮霍：花費巨大，卻毫無所得。放蕩與各樣邪路都昂貴而致命。
• 他抗拒管教：「在急難的時候，越發得罪耶和華。」（代下 28:22 22這亞哈斯王在急難的時候，越發得罪耶和華。）藐視責備，必然走向敗亡。
• 他自以為聰明，討好權勢者：他仿製一座異教祭壇寄回國內。太聰明而不敬畏神的人，比愚拙者更容易滅亡。
• 他是講究品味的人：他欣賞古老、審美化的宗教形式。
• 他有官員支持：「祭司烏利亞照亞哈斯王從大馬士革送來的樣式築壇。」（王下 16:11 11祭司烏利亞照着亞哈斯王從大馬士革送來的圖樣，在亞哈斯王沒有從大馬士革回來之先，建築一座壇。）壞牧者是極可怕的毀壞者。
• 他效法亨通的惡人：以亞述王為榜樣，這是致命的模仿。
• 他完全廢棄對神的敬拜：「他將耶和華殿的門都關了。」（28:24 24亞哈斯將神殿裏的器皿都聚了來，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，）這是悖逆的高峰，也是敗亡的封印。

然而，他並未因此亨通；假神最終成了他的毀滅。

二、成為廢墟的人

離開亞哈斯，我們看看身邊的人。

• 有人被隱密的惡習侵蝕，像荒廢的遺址，成了蝙蝠、貓頭鷹和夜行污穢之物的居所。
• 有人沉溺酒精，不再適合社會，像禽獸、像魔鬼。
• 有人沉迷惡友與污穢言語，很快就會進監獄，或被社會棄絕。
• 有人抱持不信與褻瀆的思想，對神、對善、對道德全然麻木。
• 我們四周充滿這樣的屬靈廢墟——原本為聖潔用途，卻淪為荒涼敗壞之地。
  人被毀在：平安、品格、用處、前途。

最可怕的是：他自己成了廢墟，而且可能永遠如此。廢墟引人深思：

• 它曾是什麼
• 它本可成為什麼
• 它現在是什麼
• 它將來會是什麼
• 在廢墟中默想，對那些想重蹈亞哈斯覆轍的人極有益處。

三、連累他人一同敗亡

「那些神使他和以色列眾人敗亡。」

• 出於故意：有些人藉榜樣製造酒鬼，藉教導培養不信者，藉引誘毀壞貞潔，甚至單單因其存在，就摧毀身邊一切美善。
• 出於間接影響：即便無心，他們仍散播罪的瘟疫。他們的不敬虔毀壞年輕人，他們的行為動搖不定者，他們的言語煽動惡人。
• 若持續在罪中，罪必毀滅你；
• 你的墮落，也會拖累他人。
• 你不願逃離敗亡嗎？
• 耶穌是荒場的修復者。

片段省思（Relics）

罪像回力鏢
澳洲有一種武器叫回力鏢，拋出後會繞行，最終擊回投擲者。
罪也是如此——看似飛遠，最後卻以十倍之力擊中犯罪的人。

罪不只帶來刑罰，也帶來傷害
若你打破神的律法，不但要受懲罰，你的靈魂也會被罪本身割傷。
——J. Inglis

被蛇咬心的鷹
有牧人見一隻雄鷹高飛，忽然搖晃墜落。原來一條小蛇咬住牠的心臟。我們也常見人原本興盛、影響廣泛，卻忽然崩潰；原因可能是：
忽略禱告、暗中的不誠實、隱秘的酒癮、放縱、或對不信的試探。
那正是「咬住心臟的蛇」。
——T. Curler

船底鑿洞的寓言
古人說：沒有一個罪只害自己。船上一人鑿洞，說：「洞在我床下，關你何事？」
然而船沉，眾人同亡。沒有人單獨滅亡；
也沒有人能估計自己犯罪的全部後果。
查爾斯．哈登．司布真