This week, we shall finish the study
of the book of 1 Kings and continue on to study the book of 2 Kings; the two
books existed originally as one volume in the Hebrew Bible.
(1) Can you recall how the last battle between Ahab and Ben-Hadad was won in 1 Kings 20 and how many Aramean soldiers were killed by Israel’s mere 7,000 strong army? (20:29-30)
(2) What caused king Ahab to wage another war against the Arameans? Where did his confidence come from?
(3) While Jehoshaphat was receptive to Ahab’s invitation to join forces against the Arameans, what did he ask Ahab to do and why? What was the difference between the two kings?
(4) Since these four hundred prophets were not prophets of Baal, why was Jehoshaphat not satisfied with their answer and asked, “Is there no longer a prophet of the Lord here whom we can inquire?’ (22:7)
(5) Why was Micaiah not included in the original company of prophets?
(6) Why didn’t Ahab like to hear the truth from Micaiah?
(7) What about you?
(8) Why did the Bible seem to emphasize that the two kings were “dressed in their royal robes” in front of the prophets? Should this be their attitude in seeking the Lord?
(9) How did Zedekiah (who appeared to be the leader of the pack) seek to affirm the certainty of his prophecy?
(10) What is the main message to you today and how may you apply it to your life?
本週我們會完成研讀列王紀上，並開始研讀列王紀下。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) 你尚記得亞哈是怎樣戰勝便哈達的？他小小的七千兵殺了多少敵人？(20:29-30)
(2) 他現在為何要主動去攻擊亞蘭人？他的信心從何而來？
(3) 約沙法雖然原則上同意與亞哈聯手，卻提出什麼要求？二王的分別在什麼？
(4) 這四百名先知固然不是巴力先知，為何約沙法仍問：“這裡不是還有耶和華的先知，我們可以求問他麼？”(22:7)
(5) 為何米該雅不列在被邀的四百先知之中？
(6) 難道亞哈不願聽真的預言、真實的說話嗎？
(7) 你又是否如此？
(8) 為何聖經特別指出二王是「各穿朝服」來向先知求問？這是求問神應有的態度嗎？
(9) 西底家為何特別造鐵角來說預言？
(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？
“Is there no longer a prophet of the LORD here whom we can inquire of?” (1 Ki. 22:7)
It was really sad that even though God had given Ahab so many chances to repent and humble himself before Him, Ahab still would not truly seek the Lord or devote himself fully to Him. The battle in Mount Carmel should settle once-for-all for him that only the Lord is the One True God he should worship (1 Ki. 19). The dire prophesy by Elijah about the fate of his descendants should also make him turn to the Lord for good (1 Ki. 21:24). However, his so-called repentance was short-lived, and it amounted to nothing more than a sense of remorse. While he might stop worshipping Baal, he still lived for himself and for all intents and purposes, did not worship the Lord. This was fully demonstrated in his desire to wage war against the Arameans.
For one, he totally forgot that his defeat of the mighty army of Aram with his mere 7,000 soldiers was entirely the work of God. How could he think that he could repeat such a victory all by himself—even with the help of Jehoshaphat whom he tried to manipulate through the marrying of his own daughter to his son ( 2 Ki. 8:18)!
Then, as Jehoshaphat reminded him that they should inquire first of the Lord, he obviously and purposely left out Micaiah from the company of prophets he would inquire of, just because, in his own words, “he (Micaiah) never prophesies anything good about me, but always bad” (1 Ki. 22:8).
It was obvious that he was not in a habit of consulting the Lord, even in very important matters. The Lord was never really part of his life! The reason, however, was rather obvious. He knew what he did was not pleasing to the Lord, why should he ask then!
As bad as
he was, I find that he was better than some of us! While he did not wish even to consult of the
Lord in what he did, we, sometimes, want to “use” God to justify our course of
action.
I remember many years ago when I was a businessman, and there was a crisis in my business and I happened to be traveling to San Francisco. In the quietness of the hotel room, I read the Scriptures to seek God’s will. As I came across a passage in 2 Kings, it appeared to fit my situation perfectly, and I was so overwhelmed by the promises in the passage that I knelt down before the bed and praised the Lord.
After some years, as I looked back at what happened to my business, none of what I perceived as spoken to me by the Lord through the passage came to pass. I have come to understand that as much as I wanted to seek the Lord, my desire to see how God should answer me was so strong that I caused myself to read too much into the Word of God. Not that God had sent a “lying spirit” to deceive me (1 Ki. 22:23), I was deceived by my own desire without knowing it.
「約沙法說：這裡不是還有耶和華的先知，我們可以求問他麼？」(王上22:7)
雖然神多次給予亞哈謙卑、痛悔的機會，亞哈仍沒有全心全意的歸向神。其實、迦密山的經歷，已足以叫亞哈清楚的認識神是唯一、至高的真神，是值得他敬拜的（王上19）。以利亞向他發出嚴厲以死亡作審判的警告，亦足以叫他因懼怕而悔改（21:24）。可惜，他的懊悔是短暫的，並非是真正的悔改。或許，他因而停止供奉巴力，但他沒有轉而敬拜和聽從耶和華；這就在他想從亞蘭王手中奪回基列的拉末一事上表露無遺。
首先，亞哈完全忘記了上次能以寡敵眾，殺掉十二萬七千亞蘭人，全是神的作為。他竟以為可以靠自己，或許再加上約沙法的協助，就能重複這勝利。
就是當約沙法提醒他，當先求問神時，他竟刻意的不邀請米該雅，原因是他恨米該雅：“因為他指著我所說的預言，不說吉語，單說凶言” （22:8）。明顯地，亞哈根本沒有求問神的習慣，就是在極重要的事情上也是如此。神在他生命中根本上不佔一席位。他不求問神的原因其實也很簡單的：既知道自己所行的是不討神的喜悅，又何必去問呢！
雖然如此，我覺得他在某方面卻勝過我們；因為不求問神，總比利用神的名來達到我們的私意好。
我尚記得很多年前，我正從商；當時在生意上遇到很大的困難。我趁出門到三藩市時，在酒店中獨自用時間來查考聖經和禱告，向神求問。當時，我正翻到列王紀下的一段聖經。一讀下，該段經文與我的處境非常相似；神的應許好像從其中跳躍出來。我當時被感動到流淚，便立刻跪下感恩。
當事情過了好幾年後，回頭一看，我以為神向我應許的沒有一樣成為事實。我才明白到，原來我太希望得到某些東西¡F這念頭強烈到一個地步，使我強把經文應用在自己身上而不自知。當然，這不是因神差「謊言的靈」來欺哄我（22:23），乃是我自己欺哄了自己！
(1) What kind of pressure did the prophet Micaiah face?
(2) What choices did he have?
(3) What did he choose and why?
(4) “The vision described by Micaiah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him” (K&D, 196):
a. Do you agree? Why?
b. Why would God agree to send a “deceiving spirit” to the prophets?
c. Without this “deceiving spirit”, what would these prophets say (or had already said)?
d. So what role did the “deceiving spirit” play?
(5) How did Zedekiah respond to the words of Micaiah? Why?
(6) How did the king respond to the words of Micaiah? Why?
(7) What should King Jehoshaphat do under the circumstance?
(8) What did he do? (22:29) Why?
(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) 先知米該雅那時要面對的壓力包括什麼？
(2) 他可有什麼選擇？
(3) 他的選擇是什麼？
(4) “米該雅的異象並非他主觀想像出來的，乃是簡單把在異象中被啟示的直說”(K&D, 196) ：
a. 你同意這解釋嗎？為什麼？
b. 為何神會同意差「謊言的靈」到眾先知中？
c. 如果沒有這靈，這些先知會怎樣回答王？
d. 那麼，這「謊言的靈」的工作是什麼？
(5) 那先知西底家怎樣作出回應？為什麼？
(6) 亞哈是怎樣回應？為什麼？
(7) 約沙法王呢？他又有什麼回應？(22:29)
(8) 為什麼？
(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？
“The messenger who had gone to summon Micaiah said to him, ‘Look, the other prophets without exception are predicting success for the king. Let your word agree with theirs, and speak favorably'.” (1 Ki. 22:13)
It is never easy to stand for God’s truth in this world of sin; it is even harder when you have to stand against the opinion of others who think they are on the side of God.
Micaiah found himself in the latter situation which was complicated by the fact these four hundred prophets really thought they were on God’s side and that their prophecy did come from the Lord.
While scholars are divided as to whether that deceiving spirit was sent by God among His own angels or that deceiving spirit was an evil spirit, the important point is that even without the help of that spirit, they had already decided to lie to the king saying, “Go…for the Lord will give it into the king’s hand” (22:6). The deceiving spirit only served to seal their self-delusion and deception of the king.
How then would Micaiah know that his vision was genuine while the prophecy of the other prophets was a deception? The difference of course lies in the fact Micaiah had resolved to tell “only what he Lord” told him (22:14). His pure heart gave him the confidence that what he saw was of the Lord. With this confidence he told the two kings the truth and suffered the expected consequence—being put into prison. But, he was equally confident of his ultimate vindication (22:28) which appeared to happen within a really short period of time.
The lessons we learn from Micaiah include the following:
(1) It is often a lonely feeling when we
stand up for the truth of God.
(2) It is not only unpopular; we may have to
face persecution or at least isolation.
(3) But we will be vindicated
ultimately, although it may take years or decades—and sometimes, we may have to
wait till we see the Lord for our vindication. Just the same, all God asks of us is that we be faithful!
「那去召米該雅的使者對米該雅說；眾先知一口同音地都向王說吉言，你不如與他們說一樣的話，也說吉言。」(王上22:13)
在這罪惡的世界，為神的真理而站出來說話是不容易的事；當眾人都以為自己是站在神的那邊，而我們要獨排眾議，這就更不容易了。
米該雅就是這樣：當眾先知以為自己的預言是出於神的時候，他卻要指出他們的錯謬！
學者對神所差的「謊言的靈」是邪靈或是天使之一的意見不一。其實我們知道，在此之前先知們早已決定說吉話，不說兇言。故此，這「謊言的靈」只不過叫他們說得更響亮而已。
那麼米該雅怎知道自己所見的異象是出於神，而眾先知所得的是虛假的呢？當然，最重要的分別是米該雅一早已定意「耶和華對我說什麼，我就說什麼」（22:14）。他的清心叫他知道所見的異象是從神來的，他願意向王直言，欣然接受其後果—就是被放進監獄中；同時，他也深信神的話一定會成就的（22:28）。事實上，他很快的就得到平反！
從米該雅身上，我們學到的功課包括：（1）站在神的真理那邊往往是很孤單的；（2）不但會不受歡迎，更會遭到排斥、甚至逼迫；（3）但我們至終會得到平反—不過不一定是立刻的，可能是經年累月，甚至要等到見主面的時候。但同樣的，神所要求的，是我們至死的忠心！
(1) Jehoshaphat was a godly king, why then would he go to war with Ahab, especially given the prophecy by Micaiah?
(2) What price did he have to pay for his action? (see v. 32, and 2 Chr. 19:2; 18:31-32)
(3) Did Ahab have peace going into the battle? How can we tell? (22:30)
(4) Why then would he insist on waging this war, given the prophecy by Micaiah?
(5) Did his disguise work? Why?
(6) In what ways does the Bible show quite sarcastically that his effort to avoid God’s prophecy was futile? (22:34)
(7) How many prophecies did Ahab’s death fulfill? (see 1 Ki. 20:42; 21:19; 22:17)
(8) If you were to write a eulogy for Ahab, what would you say?
(9) What about his epitaph, what might you engrave on his tombstone!
(10) 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) 約沙法是敬畏耶和華的王，為何聽到米該雅的預言後還要協助這行惡的以色列王？
(2) 他這決定帶來什麼後果？(22:30；代下19:2; 18:31-32)
(3) 至於亞哈，他是否帶著「平安的心」出戰？何以見得？
(4) 既有米該雅的預言，為何他仍堅持出戰？
(5) 他改裝成功嗎？為什麼？
(6) 聖經如何特別形容他改裝逃避神的預言是徒然的？(22:34)
(7) 亞哈之死一共應驗了多少個預言？(20:42; 21:19; 22:17)
(8) 如果請你為亞哈述史，你會怎樣形容他？
(9) 他的墓碑文該寫上什麼？
(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？
“So the king died…and the dogs licked up his blood, as the word of the LORD had declared.” (1 Ki. 22:37-38)
By definition, a fool is one “who shows himself, by words or by actions, to be deficient in judgment, sense or understanding” (Webster’s Dictionary), and Ahab was certainly one!
While all the kings of Israel (i.e. the Northern Kingdom) did evil in the eyes of the Lord, few kings were as evil as he was, and even fewer kings were given that many opportunities to repent.
God used three prophets to warn him successively, starting with Elijah (1 Ki. 18); then an unnamed prophet (1 Ki. 20), and finally the prophet Micaiah (1 Ki. 22). In each of the cases, God used the prophet to warn him of the consequence of his sin (20:42; 21:19; 22:17). While some of these warnings brought him to sorrow, he did not truly repent.
While words might not be enough to bring him to his senses, God used a severe drought of 3½ years, the mighty fire from heaven on Mount Carmel and even a mighty miraculous victory over Aram, hoping to awaken his senses, but to no avail. He was determined to walk his own way! In other words, his greatest folly lay in his determination to walk the path of self-destruction knowingly.
Indeed, Ahab had shown himself, by words and by actions, to be deficient in judgment, sense and understanding! He was a fool!
If I were to engrave words to his tomb, this would be his epitaph: “A fool who spurned the grace of God!”
「王既死了……狗來舔他的血，正如耶和華所說的話。」(王上22:37-38)
按韋仕大字典，愚蠢人就是「那些以言語或行為，顯出自己是缺乏判斷、常識或理解力的人」。亞哈正是這樣的人。
雖然北國以色列差不多每一個王都是行耶和華眼中看為惡的事，但鮮有像亞哈這樣以所犯的罪「為輕」的（16:31），更鮮有像他能被神給予一次又一次悔改機會的。
神至少差了三個不同的先知，先後的給他悔改的機會：先是以利亞（王上18）；後是無名的先知（王上20）；再後是米該雅（王上22）。每次神都藉先知以審判來警告他 (20:42; 21:19; 22:17) 。雖然他曾因其中一次的警告而稍作懊悔，卻不是持久的悔改。
或許神知道單單說話不足以叫這定意行惡的王悔改，祂也多次藉著神蹟來喚醒他：先是三年半的旱災；再是迦密山上從天降下火；及後更是賜他以寡敵眾的勝利。但這些都未能收效。亞哈仍定意的偏行己路。換句話說，他是愚蠢到一個地步，明知是死路，卻偏偏要踏上去。
是的，亞哈是「以言語和行為，顯出自己是缺乏判斷、常識和理解力的人」。他正是個愚昧人！
如果，要為他刻上墓碑文的話，我會刻上：“這是一個糟蹋神恩典的愚昧人！”
(1) How old was Jehoshaphat when he became king?
(2) How long did his father Asa reign and what kind of a king was his father? (15:10-11)
(3) What impact did his father have on him? (22:43)
(4) What did he do that was even better than his father in getting rid of evil in the land? (22:46)
(5) What might be the reason that he could maintain peace with the king of Israel (i.e. Ahab)? Was it necessarily a good thing? (2 Ki. 8:16-18)
(6) Here is an abbreviated account of Jehoshaphat’s attempt to build a fleet
and his failure in this respect. Read 2
Chronicles 20:35-37 and see reasons for the following:
a. Why were the ships wrecked?
b. Why did he refuse to set sail with Ahaziah, king of Israel?
(7) What kind of a king was Ahaziah?
(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) 約沙法登基時，年紀有多大？
(2) 他父親在位有多久？是一個怎樣的王？(見15:10-11)
(3) 他父親對他有什麼影響？(22:43)
(4) 他在按神的律例法度治理國家上比他父親在那方面更勝一籌？(22:46)
(5) 約沙法能與以色列王和好的原因可能是什麼？這是否一定是好的？(王下8:16-18)
(6) 至於約沙法製造船隻的較詳細記載，請參閱歷代志下20:35-37：
a. 般破壞的原因是什麼？
b. 他不肯與以色列王一同航海的真正原因是什麼？
(7) 亞哈謝是怎樣的一個王？
(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?
“Jehoshaphat was also at peace with the king of Israel.” (1 Ki. 22:44)
Apart from being a king like his father Asa, walking in the ways of the Lord, Jehoshaphat was able to make peace with his northern neighbors, Israel. That should be something very admirable.
Jehoshaphat was born around the 6th year of Asa’s reign and ascended to the throne eventually at age 35. His godly character was obviously influenced by his father. He witnessed the spiritual reformation of his father both as a child and as an adult (1 Ki. 15:9-15). In fact, he did something that his father failed to do, that was the removing of “the rest of the male shrine prostitutes”, which was an abomination to the land (1 Ki. 22:46).
One might be quick to say that he was also able to achieve peace with Israel, which his father was not able to do. On the surface, “peace” should always be the goal of God’s children, especially peace with other children of God. However, Israel under their king Ahab, were God’s people in name only. To be associated with Ahab and his people was to be associated with evil.
Presumably, Jehoshaphat was able to achieve peace with Ahab by marrying his son to Ahab’s daughter, and he further wanted to enter into a marine joint venture with Israel. While the latter was condemned by the prophet Eliezer (2 Chr. 20:37), the former had led to the sinning of his son (2 Ki. 8:18).
Indeed, we need to live in peace “if it is possible” (Rom. 12:18), and God is certainly delighted when His children live in unity (Ps. 133). However, we cannot seek unity without truth as Paul reminds us, “For what do righteousness and wickedness have in common?” (2 Cor. 6:14). It was on this basis that Jehoshaphat was rebuked by the Lord (2 Chr. 20:35).
As much as some Evangelicals, out of a sincere desire for unity, strive to seek common grounds with Roman Catholicism and Eastern Orthodox Christianity, we should be very careful not to sacrifice the gospel truth for the sake of outward unity.
「約沙法與以色列王和好。」(王上22:44)
約沙法除了跟隨父親的腳踪，行耶和華眼中看為正的事，更能與以色列王和好。表面上來看是極美的事。
照年代的計算，約沙法該是在父親亞撒在位第六年左右出生，而在他自己三十五歲時繼位作王的(王上22:42) 。他敬畏神的生命，相信是受父親所影響的：他在位之前，不論是童年或成年的時候，都曾目睹父親為猶大帶來的復興（王上15:9-15）。他更把父親的復興運動帶進更澈底的一步，就是連「亞撒在世所剩下的孌童，都從國中除去」（王上22:46）。
或許，我們更要稱許他能為猶大與以色列帶來和好，因為他們本是一民，應是「不分彼此」的（王上22:4）。神的兒女不是應看重彼此和好嗎？可惜的是，當時的以色列，在亞哈的統治之下，已離開了神，只是在名義上稱為神的子民。與以色列王同行，就是與惡人為伍。
似乎約沙法之能與以色列和好，是因他兒子約蘭與亞哈女兒成婚之故；他更欲與以色列王合夥造船。前者導致兒子跟隨亞哈的腳踪行；後者也帶來神藉先知的責備（王下8:18；代下20:37）。
聖經確是吩咐我們“若是能行，總要盡力與眾人和睦”（羅12:18）；神也是喜歡兄弟「和睦同居」的（詩133）。但和睦是需要有原則的，正如使徒保羅提醒我們：“你們和不信的原不相配，不要同負一軛。義和不義有甚麼相交呢？光明和黑暗有甚麼相通呢？”( 林後6:14) 。神責備約沙法就是這個原故（代下20:35）。
故此，今天一些福音派的領袖，試圖在尋找與羅馬天主教、東正教、甚至猶太教的共同點，來尋求表面的合一；但是如果犧牲了福音的要道，這合一豈能討神喜悅呢！