2 Kings 18:22
But if you say to me: 'We trust in the LORD our God,' is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem: 'You must worship before this altar in Jerusalem'?
Sermons
A Just Ruler a Type of GodT. De Witt Talmage.2 Kings 18:1-37
A Striking ReformationDavid Thomas, D. D.2 Kings 18:1-37
A Striking Reformation, a Ruthless Despotism, and an Unprincipled DiplomacyC.H. Irwin 2 Kings 18:1-37
Hezekiah's Good ReignMonday Club Sermons2 Kings 18:1-37
Hezekiah's Good ReignR. W. Keighley.2 Kings 18:1-37
The Religious -- the Greatest of Reforms2 Kings 18:1-37
The Spiritual Scores Successes2 Kings 18:1-37
Rabshakeh's BoastingsJ. Orr 2 Kings 18:17-37
The Tempter and His MethodsC.H. Irwin 2 Kings 18:17-37


Hezekiah's gift to the King of Assyria had not saved him. The weakness he showed was rather an encouragement to Sennacherib to continue his attacks upon Judaea. And now a detachment of Sennacherib's army, headed by three officers of rank, comes up to Jerusalem. Their first effort is to induce the people of Jerusalem to surrender. Rabshakeh is the spokesman. His speech is like the speech of a Mephistopheles. It may fairly be taken as an illustration of how the wily tempter himself proceeds in his desire to allure to sin and destruction the souls of men.

I. HE PRETENDS TO BE DOING GOD'S WORK.

1. He ridicules their confidence in Egypt. Isaiah himself could hardly have warned them more strongly against the vanity of alliance with other nations. "Thou trustest upon the staff of this bruised reed, even upon Egypt" (ver. 21).

2. He censures Hezekiah for disrespect toward God. "If ye say unto me, We trust in the Lord God: is not this he whose high places and whose altars Hezekiah hath taken away?" (ver. 22). So Satan sometimes appears as an angel of light. Men of sin and worldliness sometimes show a remarkable interest in the Church of God.

3. He represents himself as having a commission frown God. "Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it" (ver. 25). It is thus that sin constantly presents itself to men and women. It masks its real features. It presents itself in a religious garb. A debased theatre professes to be the teacher of morality. But for one whose life it has changed for the better, there are thousands whom it has changed for the worse. Perhaps we should be justified in going the length of Pollok, in his 'Course of Time,' and in saying, "It might do good, but never did." How many questionable practices defend themselves on the ground that they are sanctioned and encouraged by "religious" people?

II. HE MAKES LIGHT OF TRUST IN GOD. But soon the cloven foot appears. The tempter soon begins to wean the soul from that religion 'of whose interests he professes to be so jealous. See here the inconsistency of Rabshakeh's speech. He first of all made it appear that he was commissioned by God, and that therefore all their efforts to resist him would be futile. But now he proceeds to ridicule the idea of trusting to God's power. "Neither let Hezekiah make you trust in the Lord, saying, The Lord will surely deliver us" (ver. 30). "Hath any of the gods of the nations delivered at all his land out of the hand of the King of Assyria?" (vers. 33-35). So it is in the progress of sin. He who is led away by the allurements of the world and pleasure, first begins with pleasures which lie on the herder-land between the bad and the good. These are the pleasures or pursuits about which men say, "Oh! there is no harm in that." "No harm" is a very dangerous phrase. When we hear it, we may generally doubt its truth. It usually refers to pursuits or pleasures which are the stepping-stones to worse sins. Many a man crosses the bridge of "no harm," and enters forever the land of "no good." Let us never be induced to waver in our trust in God and obedience to him. His way is the way of safety and peace. There are many whose work seems to be like that of Rabshakeh - to weaken the trust of others in God, to diminish the respect of others for the Law of God. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." Where God and conscience say to us, "You ought not," let not the tempter ever persuade us by saying, "You may."

III. HE MAKES FALSE PROMISES. How fair-spoken is Rabshakeh! How very alluring his promises! If the people of Jerusalem would only make an agreement with the King of Assyria by a present, then they would eat every man of his own vine and fig tree, until he would afterwards take them away to a land like their own land, "a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live and not die." In this specious way he held before them an attractive prospect. But it was as empty as the bubble in the summer breeze. It was the pleasant euphemism by which he sought to gloss over the prospect of conquest and captivity. So with the pleasures of sin. How bright and how attractive, to outward appearance, are the haunts of wickedness and vice! The bright lights of the gin-palace - how they allure its unhappy victims, often by the contrast with the dreariness and misery of their homes! What a pleasant prospect sin in various forms presents! But how terrible is the reality! How grim is the skeleton at the feast! "My son, if sinners entice thee, consent thou not." Such are the tempter's methods still. The thirty-sixth verse contains a very good suggestion as to the way of meeting temptation. "But the people held their peace, and answered him not a word; for the king's commandment was, saying, Answer him not." It is a wise rule not to parley with the tempter. If we pray, "Lead us not into temptation," then we ought to be careful not to put ourselves in temptation's way. - C.H.I.







Now in the fourteenth year of King Hezekiah.
As you stood some stormy day upon a sea-cliff, and marked the giant billow rise from the deep, to rush on with foaming crest, and throw itself thundering on the trembling shore, did you ever fancy that you could stay its course, and hurl it back to the depths of ocean! Did you ever stand beneath the laden, lowering cloud, and mark the lightning's leap, as it shot and flashed dazzling athwart the gloom, and think that you could grasp the bolt and change its path! Still more foolish and vain his thought who fancies that he can arrest or turn aside the purpose of God, saying: "What is the Almighty that we should serve Him? Let us break His bands asunder, and cast away His cords from us!" Break His bands asunder! How He that sitteth in the heavens shall laugh!

(Guthrie.)

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