This week, we shall continue to study
the book of 2 Kings in the Old Testament.
12:17-21—Defeat and death of Joash (the account in 2 Chr. 24:15-27 complements the account in 2 Kings)
(1) According to the account in 2 Chronicles, what preceded the invasion by the army of Aram?
(2) What then caused the army of Aram to withdraw eventually?
(3) What reason did 2 Chronicles give for the murder of Joash by his officials? (24:25)
(4) If you were to write his epitaph, what would you write?
13:1-9—Jehoahaz, King of Israel
(5) In this short account of the reign of Jehoahaz, which particular sin was repeatedly mentioned?
(6) Why was this sin so abhorred by the Lord? (1 Ki. 12:28-30)
(7) What other sin was also mentioned? (v. 6b)
(8) What happened to Israel under Jehoahaz, as the Lord’s anger burned against Israel?
(9) Even though he was reduced to having only a very small army, what happened when Jehoahaz sought the Lord’s favor? (vv. 4-5)
(10) How did it reflect the character of the Lord?
(11) What is the main message to you today and how may you apply it to your life?
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。
12:17-21—猶大王約阿施的死亡 (請參閱代下24:15-27 更詳細的記載 )
(1) 按歷代志下的記載，亞蘭軍入侵猶大前，約阿施行了什麼惡？
(2) 是什麼引致亞蘭軍的撤離？
(3) 歷代志下告訴我們約阿施被殺的原因是什麼？(24:25)
(4) 如果你要刻上約阿施的墓碑文，你會寫上什麼？
13:1-9—以色列王約哈斯
(5) 在這段簡短的記述中，約哈斯的那罪是不斷被重複？
(6) 為何這罪是神如此恨惡的？(王上12:28-30)
(7) 聖經在此又特別指出他犯的另一罪是什麼？(13:6b)
(8) 當耶和華的怒氣向以色列人發作時，祂怎樣懲罰他們？(13:3)
(9) 雖然神懲罰約哈斯只剩下極少的軍旅，但他向神懇求時，神怎樣回應他的禱告？(13:4-5)
(10) 這叫我們對神的性情有什麼了解？
(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？
“So he [king Joash] died and was buried in the City of David, but not in the tombs of the kings.” (2 Chr. 24:25)
While 2 Kings was brief in its account of Joash’s death, the author of Chronicles gives us not only more details but also insights into his death.
2 Kings only mentions about the paying of tributes by Joash to Hazael, king of Aram, which even included all the sacred objects dedicated to the temple of God and “all the gold found in the treasures of the temple of the Lord” (2 Ki. 12:18). One wonders why he would do that and would even ask if he had inquired of the Lord and sought His help.
2 Chronicles then gives us the reason: The attack by Hazael was God’s judgment on Israel, as the king abandoned God and His temple after the death of Jehoiada the priest who was faithful to the Lord in teaching him the Law of the Lord. Worse, Joash listened to the counsel of other officials in worshiping Asherah poles and other idols, and ordered to have Jehoiada’s son killed as he stood up to rebuke the people of their sins (2 Chr. 24:17, 18 and 21).
Joash’s final judgment came not so much in how he died, but how he was buried. The Bible appears to condone his assassination by saying, “His officials conspired against him for murdering the son of Jehoiada the priest, and they killed him in his (sick) bed” (2 Chr. 24:25). But when it comes to his burial the Chronicler clearly contrasts his burial with that of Jehoiada.
Jehoiada was buried not only in the City of David, but also “with the kings…because of the good he had done in Israel for God and His temple”. On the contrary, when Joash was assassinated, he was buried in the City of David, “but not in the tombs of the kings” (2 Chr. 24:16, 25), a sign pointing to his rejection by God for good!
「亞蘭人離開約阿施的時候，他患重病；臣僕背叛他，要報祭司耶何耶大兒子流血之仇，殺他在床上，葬他在大衛城，只是不葬在列王的墳墓裡。」(代下24:25)
列王紀下對約阿施的死亡只作簡短的報導，但歷代志下就加以詳細的補充，使我們得到警惕。
列王紀下只論到約阿施向亞蘭王哈薛作進貢，甚至連耶和華殿中的聖物也送給亞蘭王（王下12:18）。讀到這裡，心中不禁的問：“他為何要這樣做？他豈不應向神呼求嗎？”
當翻到歷代志下時才知道，哈薛的攻擊是神對約阿施的審判，國為他竟離棄神和華的殿，轉而事奉亞舍拉和其他的偶像。甚至當祭司耶何耶大的兒子撒迦利亞出言指責時，他竟吩咐人把他殺死（代下24:17, 18 & 21）。
當然，約阿施遭到神最後的審判。但這審判不單在乎他的死亡（他是被殺在牀上），更在乎他是怎樣被埋葬。聖經刻意的把祭司耶何耶大與約阿施的埋葬作個對比：
“耶何耶大年紀老邁，日子滿足而死……葬在大衛城列王的墳墓裡；因為他在以色列人中行善，又事奉神，修理神的殿。” （代下24:15-16）
“亞蘭人離開約阿施的時候，他患重病；臣僕背叛他，要報祭司耶何耶大兒子流血之仇，殺他在床上，葬他在大衛城，只是不葬在列王的墳墓裡。” （代下24:25）
他之不被葬在列王的墳墓裡，不單是因他沒有資格作神子民的王，更是被神棄絕的顯示。
13:10-13—The Reign and Death of Jehoash, King of Israel
(1) The author of 2 Kings only mentioned Jehoash’s battle with Amaziah in passing at this point, however, the more detailed account in 2 Kings 14: 8-14 is worth reading:
a. Can you simply sum up what lesson you can learn from this account?
b. How might you apply it to your life?
13:14-19—Jehoash and Elisha: The reign of Jehoash also marked the death of Elisha.
(2) From this visit of Elisha (v. 14):
a. How did the king look upon Elisha?
b. Can you understand why then the king still “did evil in the eyes of the Lord"?
(3) Why did Elisha (or the Lord, rather) desire to give victory to this wicked king over Aram (at least at Aphek)? (v. 17)
(4) Do you think it was a “reward” for the king’s visit to Elisha? Why or why not?
(5) If you were Jehoash, after what Elisha said of the arrow shot, how might you understand the significance of the striking of the arrows?
(6) Was his striking of the arrows only three times a sign of his lack of faith? Why or why not?
(7) If he had struck it many times, resulting in the complete destruction of Aram, would it really matter, if he and Israel continued to do evil in the eyes of the Lord?
13:20-25—Death of Elisha and Fulfillment of Prophecy
(8) What impact might the death of Elisha have on Israel and the king?
(9) What did this miracle of the bones of Elisha serve to illustrate?
(10) As Israel was so weak in military power, how could they continue to survive under the might of Hazael, king of Aram? (v. 23)
(11) How was the prophecy of Elisha fulfilled? (v. 25)
(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。
13:10-13—以色列王約阿施
(1) 這裡只畧提及猶大王亞瑪謝的爭戰。請參閱歷代志下25:17-24 更詳細的記載
a. 請把這段經文主要的教訓列出。
b. 你可以怎樣應用在你的生命中？
13:14-19—約阿施與以利沙
(2) 從第14節所載有關約阿施到訪以利沙一事：
a. 我們可以看到王對以利沙持什麼態度？
b. 既有這樣忠心、被受尊重的先知的勸誡，你認為王為何仍堅持行惡？
(3) 為何先知（其實是耶和華）仍欲賜下這次爭戰的勝利？
(4) 這與王到訪將死的以利沙有關嗎？為什麼？
(5) 如果你是約阿施，看到和聽到以利沙對射箭的吩咐與解釋，你對先知吩咐以箭打地會有什麼的領會？
(6) 王只打地三次是否就等如他的信心不足？為什麼？
(7) 如果他連打多幾次，卻繼續行惡又如何？
13:20-25—以利沙之死與預言的應驗
(8) 你認為以利沙之死，對以色列和約阿施有什麼影響？
(9) 以利沙骸骨的神蹟有什麼的意義？
(10) 以色列王軍勢越來越弱，在強大的亞蘭鄰邦的威脅下，如何仍能生存？(13:23)
(11) 以利沙臨終對以色列所發的預言是怎樣的應驗？(13:25)
(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？
“ 'My father! My father!' he cried. 'The chariots and horsemen of Israel!'.” (2 Ki. 13:14)
The love that Elisha had for Israel and his people was fully demonstrated even at his death.
It must have been a very frustrating ministry for Elisha to witness king after king in Israel continue to do evil in the eyes of the Lord; and even when some of the kings showed signs of repentance, they never took away the worship of the golden calves in Dan and Bethel which was greatly abhorred by the Lord.
Now, he knew his life and ministry were both drawing to an end; he was obviously delighted to see Jehoash come and weep over him, a sign that he valued his ministry to Israel, and perhaps he even knew that God had yet to forsake Israel because of prophets like him.
Keil and Delitszch consider that the signs given through the shooting of the arrows and the striking were a reward for his faith (K&D, 268) and I tend to agree. However, I see more of Elisha’s passion for Israel than a lack of faith on the part of Jehoash in not striking the arrows a few more times.
One can argue that he should have struck the ground with the arrows a few more times if he had faith, but one can also argue that he had great faith by not striking the grounds too many times—If God was behind it, striking one time would have been more than enough!
As it turned out, the number of strikes did represent the number of victories over Aram and Elisha was thus angry at the king.
However, if the king and the people did not repent, what good would any victory over Aram be, whether partial or complete! But Elisha’s anger fully demonstrated how much he loved his people. A complete victory over Aram would definitely mean less suffering for the people of God — something that would have soothed the aching heart of this great saint whose tears for Israel would only dry upon his death (2 Ki. 8:11-12).
「以利沙得了必死的病，以色列王約阿施下來看他，伏在他臉上哭泣，說：我父啊！我父啊！以色列的戰車馬兵啊。」(王下13:14)
先知以利沙對神百姓的愛，在他臨終時更表露無遺。
作為先知，以利沙眼見一個個的以色列王都行耶和華眼中看為惡的事；就是間中有悔改的行為，卻都不願意離開在但和伯特利的金牛犢的敬拜。他事奉的心相信是帶著失望和痛苦的。
現在，他卧病在床，知道自己快要離世；想不到這約阿施王竟然謙卑的來訪，並伏在他臉上哭泣。相信這不是虛假的裝作，而是他領會到以色列將失去為他們禱告、請命的先知；或許更是失去了神尚未毀滅以色列的原因。
有解經者認為以利沙用箭所作的預言，是對王的悔意或信心的賞賜。但從以利沙對王不多打地幾次的責難，我看到的不一定是王的小信，乃是以利沙愛以色列的情懷。
對，我們可以說，王不多打地幾次是顯出王的小信。但相反地，我們也可以說這顯出王的信心，因為只要是出於神，一次的得勝豈不是已足夠了嗎！當然，按以利沙的解釋，多打地是會帶來完全的勝利的。
但是，如果王和百姓不悔改離惡，什麼軍事上的勝利都是徒然的。故此，以利沙的怒氣充份的給我們看見，他是如何的愛以色列：他不願意看到他們在敵人手中，被神審判而受苦—他為他們流出的眼淚，相信不是始於膏立哈薛的時候（王下8:11-12），也不是止於向約阿施發怒的時刻，恐怕乃是把淚水帶進墳墓裡！
(1) Can you recall the latter part of the life of Joash and how eventually he died? (2 Ki. 12:19-21; 2 Chr. 24:15-27)
(2) What kind of a successor do you expect him to have?
(3) As much as Amaziah was not as good as David, what might have accounted for his difference from his father Joash, who even killed Zechariah the priest who rebuked his sin? (2 Chr. 24:20-22)
(4) Why did the Bible choose to emphasize that he did not kill the children of the assassins of his father? (Deut. 24:16)
(5) The victory over Edom was a significant one (v. 7), however, it also caused Amaziah to sin (see 2 Chr. 25:14-16).
a. What sin did Amaziah commit?
b. What did this victory lead to according to 2 Kings 14:8?
(6) Perhaps Jehoash heard of the prophecy of 2 Chronicles 25:16. In any case, what was the meaning of his parable? (2 Ki. 14:9-10)
(7) Why did Amaziah end up with such a complete defeat?
(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) 請重溫猶大王約阿施末段的事蹟和他是怎樣死亡的。(王下12:19-21；代下24:15-27)
(2) 他末段的景況既是如此，你對承繼他的人會有什麼期望？
(3) 雖然亞瑪謝不能與大衛相比，他卻比那背道，甚至殺先知的父親好。你認為原因何在？
(4) 為何聖經特別提到他沒有治死殺父之人的兒子？(參申 24:16)
(5) 亞瑪謝與以東人在鹽谷之役，得了大勝（王下14:7），卻引致他犯大罪(代下25:14-16)
a. 他犯的是什麼罪？
b. 這勝利又促使他作什麼？（王下14:8）
(6) 相信以色列也聽聞先知對亞瑪謝責備的預言（代下25:16）。無論怎樣，他向亞瑪謝所說的喻言總意是什麼？(王下14:9-10)
(7) 這戰爭的結果怎樣？為何會如此？
(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？
“Yet he did not put the children of the assassins to death, in accordance with what is written in the Book of the Law of Moses where the Lord commanded: 'Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin'.” (2 Ki. 14:6)
Like most kings of Judah, Amaziah “did what was right in the eyes of the Lord” (2 Ki. 14:3) and yet was far from being perfect. However, one of the things that he did right was highlighted by the Bible.
While whether he should avenge for his father’s death was debatable because his father was assassinated for his murder of the prophet Zechariah (2 Chr. 24:25), his decision “not to put the sons of the assassins to death” was commended by the Bible, because he acted “in accordance with what is written in the Book of the Law of Moses where the Lord commanded…” (2 Ki. 14:6).
We should not underestimate how God-pleasing this decision was.
For one, it was the custom of the time in the East to slay the children of your enemies, especially those who had murdered your loved ones in the first place. And, in the case of Amaziah, it was only the wise thing to do, because it would eradicate any possible future retribution. If he did kill the children of the assassins of his father, I doubt anyone would consider it wrong or inappropriate.
However, Amaziah knew the Law of Moses, and in Deuteronomy 24:16 it clearly says that “Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin.”
By obeying this command of the Law, Amaziah clearly demonstrated that he put the fear of the Lord above the security of his own reign.
「卻沒有治死殺王之人的兒子，是照摩西律法書上耶和華所吩咐的說：不可因子殺父，也不可因父殺子，各人要為本身的罪而死。」(王下14:6)
亞瑪謝像大部份的猶大王一樣，是“行耶和華眼中看為正的事” (王下14:3) ，但同時仍多有虧欠的。聖經就特別的提到他所行極合神心意的其中一事，就是有關他為父報仇的事。
至終他是否該為父報仇則是見仁見智；因為這些弒君的是為「要報祭司耶何耶大兒子流血之仇」的（代下24:25）。但亞瑪謝在報父之餘，“卻沒有治死殺王之人的兒子” 。而聖經就稱讚他所作的，“是照摩西律法書上耶和華所吩咐的說” (王下14:6) 。
我們實在要欣賞亞瑪謝所作的決定：
- 一方面，在當時近東的文化，在政治上殺父及子是通常的慣例，特別是為自己家人報仇而作的。作為君王，如果亞瑪謝不連敵人的後代也剿滅，就會留後患。故此，他要是治死殺父之人的兒子，是絕不會引起非議的；
- 但亞瑪謝不但熟悉，更是尊重神的話，因為申命記24:16清楚的說：“不可因子殺父，也不可因父殺子；凡被殺的都為本身的罪。”
亞瑪謝的決定清楚的顯出他對神的敬畏，甚至把對神話語的尊重放在個人的安危之上。
14:15-22—Death of the Two Kings:
(1) How would you compare the two kings, i.e. Jehoash of Israel (2 Ki. 13:12-25) and Amaziah of Judah (2 Ki. 14:1-14; 2 Chr. 25:14-28)?
(2) What might be the reason that the people conspired and killed Amaziah and put his son Azariah (i.e. Uzziah) in his place? (see 2 Chr. 25:27)
14:23—The Reign and Death of Jeroboam II, King of Israel
(3) This particular passage about Jeroboam appears to have three emphases:
a. God gave Jeroboam power to restore Israel to the former glory of Solomon, at least in the northern region (1 Ki. 8:65). What was the reason given? (vv. 26-27)
b. This was prophesied by Jonah the prophet (the character in the Book of Jonah): What insight might it provide for us to understand the fleeing of Jonah to avoid preaching judgment to the people of Nineveh (which was a rising power in the Ancient Near East)?
c. In spite of God’s grace, Jeroboam still did evil in the eyes of the Lord. How can one reconcile these facts: God provided the prophet Jonah to serve the king, He foretold his victory and He empowered him to have great military strength; yet the king continued to walk in evil?
(4) 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。
14:15-22—二王之死
(1) 這二王的事蹟有相連之處；試把他們的生平作比較：以色列王約阿施（王下13:12-25）；猶大王亞瑪謝（王下14:1-14；代下25:14-28）。
(2) 為何耶路撒冷人要背叛、弒殺亞瑪謝，另立他兒子作王？（參代下25:27）
14:23 —以色列王耶羅波安（二世）
(3) 這段有關耶羅波安的記述，似有三個重點：
a. 神賜他力量，竟把北面的國土收復到所羅門時代的領域（王上8:65）：聖經所說的原因是什麼？（王下14:26-27）
b. 這是先知約拿所預言的：這個記載可以給我們對先知約拿有什麼的認識？他不願向勢力日增的亞述人，（尼尼微城）傳審判信息的原因是什麼？
c. 雖然這樣經歷到神的恩典—有先知的預言和教導，又有神所賜的勝利—耶羅波安仍行惡：你認為主因何在？
(4) 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?
“Amaziah son of Joash king of Judah lived for fifteen years after the death of Jehoash son of Jehoahaz king of Israel.” (2 Ki. 14:17)
The lives of Amaziah and Jehoash appeared to be so intertwined that the Bible would speak of the longer reign of Amaziah with a reference to that of Jehoash (see 2 Ki. 14:17), although their backgrounds and their spiritual journeys were quite different.
Jehoash inherited a much weakened Israel from his father Jehoahaz whose army was reduced to a mere 50 horsemen, 10 chariots and 10,000 foot soldiers only (2 Ki. 13:7), and he followed his father’s footsteps in doing “evil in the eyes of the Lord” (2 Ki. 13:2, 11). In other words, he was just another king in Israel leading his people to eventual destruction.
On the other hand, Amaziah followed the footsteps of his father Joash who came out of the shadow of the alliance with the wicked king Ahab, and returned Judah to the worship of the Lord, and like Joash, he was counted as doing “what was right in the eyes of the Lord” (2 Ki. 14:3).
One would then assume that Jehoash would continue to defy the Lord and Amaziah would continue to follow the way of the Lord. However, one’s heritage or baggage does not have to determine one’s fate, and it was clearly demonstrated in the latter part of the lives of these two kings.
Jehoash’s appeared to be awakened by the impending death of the great prophet Elisha. His visit to and wailing over the dying Elisha as the “chariots and horsemen of Israel” showed that he knew the fate of his nation depended entirely on the Lord through the service of His prophet. The latter part of his reign was not only marked by his three victories of Aram as prophesied by Elisha (2 Ki. 13:25), but a total rout of Judah (2 Ki. 14:12-14).
On the other hand, the great success of Amaziah over Edom had not only made him proud, but caused him to turn away from the Lord and he even worshipped the gods of Edom. His pride had further emboldened him to attack Israel ending in the complete defeat mentioned above. Eventually he was assassinated by his own officials (2 Ki. 14:19), completing the footsteps of his father in both turning away from the Lord in their time of success and ending in being assassinated.
「以色列王約哈斯的兒子約阿施死後，猶大王約阿施的兒子亞瑪謝又活了十五年。」(王下14:17)
聖經似乎把猶大亞瑪謝王與以色列約阿施王的生命相提並論，甚至論到亞瑪謝較長掌權的時間，是與約阿施作個比較(王下14:17) 。不過，這二王的背景與生命的歷程是恰恰相反的。
約阿施是從他的父親約哈斯承繼了一個已經是非常弱小的國家。約哈斯給他留下的只有「五十馬兵、十輛戰車」等等(王下13:7)。他自己也跟隨父親的腳踪，「行耶和華眼中看為惡的事」(王下13:2, 11)。看來他是一連串不合神心意的北國君王之一，帶領以色列繼續走向滅亡的道路。
亞瑪謝則不同，他跟隨父親的腳踪，脫離與亞哈結親所帶來的惡行，使猶大重新敬拜耶和華，以至與父親一樣，算為「行耶和華眼中看為正的事」的王(王下14:3) 。
因此，我們會以為約阿施會繼續行惡、亞瑪謝則繼續的敬畏神。但二王後期的生命給我們看到，我們的家庭背景和早年的經歷不一定決定我們的一生的！
約阿施似乎因著先知以利沙之死而得到提醒。他去訪問將死的先知時，竟「伏在他臉上哭泣」，並哀聲說道：“我父阿、我父阿，以色列的戰車馬兵阿” (王下13:14) 。相信這並非虛假的做作；他知道國運是與先知息息相關，也是操在神的手中的。因而，我們看到他弱小的軍隊，在他後期的治國期間，不但按以利沙的預言連勝亞蘭三次，更大大的勝過猶大軍(王下14:12-14) 。
相反地，亞瑪謝在大勝以東之餘，竟成狂傲，離開神，轉而事奉以東的神靈。他的自信使他無故的向約阿施挑戰，引來慘敗。最後，他被臣宰弒殺而死(王下14:20) —跟足父親的腳踪，在作王的後期離開神，也被弒殺身亡！
15:1-7—Azariah, King of Judah
(1) How did Joash, Amaziah and Azariah differ from the two predecessors in terms of where their mothers or wives were from? (2 Ki. 15:2; 14:2; 12:1; 8:26; 8:16-18)
(2) What might have accounted for their difference in their walk with the Lord, at least in the first part of their reign?
(3) The common theme among these three kings who “did what was right in the eyes of the Lord” is that such a comment was only valid in the first part of their reign, and they all committed some kind of sin that led to their downfall. What was the cause of Azariah’s downfall and what important lesson can we learn from him? (See detailed account of his sin in 2 Chr. 26:16-21.)
15:8-12—Zechariah, King of Israel
(4) Zechariah was the 4th generation king in the house of Jehu (with Jehoahaz, Jehoash and Jeroboam II being his predecessors):
a. What prophecy did his death fulfill? (2 Ki. 10:30)
b. What was the reason for the prophecy when it was given? (2 Ki. 10:28-31)
c. How long did this last king from Jehu’s house reign?
d. What might be God’s message?
(5) 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。
15:1-7—猶大王亞撒利雅（即烏西雅）
(1) 你有否留意到亞撒利雅、亞瑪謝和約阿施這三個猶大王與他們之前的兩位，在家庭和出生的背景方面有什麼重要的分別？（參王下15:2; 14:2; 12:1; 8:26; 8:16-18）
(2) 這些分別怎樣影響他們（至少是開始作王的時間）的生命？
(3) 這三個猶大王，全被聖經稱為「行耶和華眼中看為正的事」之外，都是晚節不保的。以亞撒利雅為例，他晚年得罪神的原因是什麼？給我們的教訓又是什麼？（參代下27:16-21）
15:8-12—以色列王撒迦利雅
(4) 撒迦利雅是耶戶之後的第四代君王：
a. 他的死亡應驗了什麼預言？（王下10:30）
b. 神為何作出這預言中的應許？（王下10:28-31）
c. 耶戶家這最後的君王在位多久？
d. 可帶有什麼信息？
(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？
“So the word of the Lord spoken to Jehu was fulfilled: ‘Your descendants will sit on the throne of Israel to the fourth generation’.” (2 Ki. 15:12)
Because Jehu had zealously not only gotten rid of the entire house of Ahab, but also had eradicated Baal worship from the land of Israel, the Lord was so pleased with him that, in spite of Jehu’s brutality and sin of retaining the worship of the golden calves at Dan and Bethel, He promised that his descendants would sit on the throne of Israel to the fourth generation (2 Ki. 10:30).
I believe that had the descendants of Jehu walked in the ways of the Lord and did what was right in His eyes, the Lord would have been glad to perpetuate the reign of his house beyond the four successive generations. As it turned out, his next four generations of descendants, Jehoahaz, Jehoash, Jeroboam and Zechariah, all “did evil in the eyes of the Lord” (2 Ki. 13:2, 11; 14:24; 15:9), to the point that King Zechariah of the final (i.e. fourth) generation, only lasted a total of 6 months. It is as if the Lord could not wait to bring His promise to an end due to their wickedness.
Again, this speaks to the great patience of our God, but at the same time, it reminds us that God’s patience also has its limits.
「這是從前耶和華應許耶戶說：你的子孫必坐以色列的國位直到四代。這話果然應驗了。」(王下15:12)
耶戶不但為耶和華發熱心，殺盡亞哈一家，更剿滅了國中所有巴力的先知和敬拜者（見王下10）。他因作了這極合神心意的事，雖然仍未能全心遵守神的律法，特別是沒有離開耶羅波安陷以色列之罪，神仍應許他的家坐「以色列的國位直到四代」(王下10:30) 。
不過，如果耶戶的後代願意行在神的道路上，作祂眼中看為正的事，相信神是樂意使耶戶的後代繼續作王遠超所應許的四代的。可惜的是，這及後四代的王—約哈斯、約阿施、耶羅波安和撒迦利雅—都行「耶和華眼中看為惡的事」(王下13:2, 11; 14:24; 15:9) 。甚至最後的一個王撒迦利雅，在位只有六個月；好像神不願再等，因著他們的大惡，要快快的把這應許完結。
是的，神是長久忍耐的神；但祂的忍耐也有終止之期！
The two kings that came after Zechariah were Shallum and Menahem:
(1) How did they both come to the throne?
(2) What kind of a kingdom had Israel plunged into?
(3) How long did each reign?
(4) What were the sins common to the two kings?
(5) What other evil did Menahem do? (v. 16)
(6) Having to pay enormous tributes to the Assyrians, what was the country like under the reign of Menahem?
(7) Do you get a sense that the Northern Kingdom was soon coming to an end? Why or why not?
(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。
繼撒迦利雅之後，沙龍與米拿現相繼作以色列王：
(1) 沙龍與米拿現是怎樣得位的？
(2) 這樣，以色列國已進入什麼狀態？
(3) 這二王相繼作王多久？
(4) 這二王有什麼相同的罪？
(5) 光拿現尚有什麼惡行？
(6) 在米拿現管轄之下的以色列人，對他會有什麼感受？
(7) 到了這光景，你是否意識到以色列國快到終局呢？為什麼？
(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?
“At that time Menahem, starting out from Tirzah, attacked Tiphsah and everyone in the city and its vicinity, because they refused to open their gates. He sacked Tiphsah and ripped open all the pregnant women.” (2 Ki. 15:16)
After the death of the last king of the house of Jehu, Zechariah, one can get a sense that the nation of Israel could hardly be called a people of God: We read of the constant turnover of kings through assassination, the brutality as demonstrated by Menahem in ripping open all the pregnant women (15:16), and the continued deeds of evil by each of the kings — in fact, the one month reign of Shallum was so short that his deeds were not even commented upon by the biblical author. In essence, Israel had stopped being a nation under God, not even in name, and its fate of total destruction was sealed. One gets a sense that it was only a matter of time before God would depart from them for good.
As we look at the nations of the world which used to be bastions of Christian faith — Italy, France, Germany and Great Britain, one by one, they have followed the footsteps of Israel, and unfortunately Canada and the United States are not far behind. If we do not repent, our fate will not be any different from that of Israel!
「那時米拿現從得撒起攻打提斐薩和其四境，擊殺城中一切的人，剖開其中所有的孕婦，都因他們沒有給他開城。」(王下15:16)
耶戶家最後的一個王撒迦利雅死後，我們看到的以色列，再不能被稱為神的子民、屬神的國。整個以色列其實已陷入無政府狀態：王接王是被弒殺、一個王比另一王更殘暴—如剖開孕婦的米拿現，都行神眼中看為惡的事。在位僅一個月的沙龍，聖經連對他的評語也不說一句！實際上，以色列已不再是一個以耶和華為神的國家，就是連表面上，也不再以耶和華為神！讀到這裡，我們不禁的意會到，以色列的終局快要來臨；神的審判已到門前了；神離開以色列已是個定局了！
今天，當我們看到曾一度為福音基地的西歐—包括義大利、法國、德國與英國—他們一個一個的跟隨了以色列的腳踪；而不幸的是，美國和加拿大也正步他們的後塵。如果我們不切切的悔改歸向神，我們的終局與以色列無異！
15:23-31—The Beginning of the End of Israel
(1) How long did this next king, Pekahiah, reign? (v. 23)
(2) What kind of a king was he?
(3) How did he die?
(4) Who succeeded him?
(5) While Pekah appeared to have lasted much longer than his previous four predecessors, consider the following:
a. What kind of a king was he?
b. What was the disaster that came upon Israel during his time? (v. 29)
c. Was he any worse than any of the kings of Israel?
(6) How did Pekah die?
15:32-38—The Reign and Death of Jotham, King of Judah
(7) What kind of a king was Jotham and who was his mother?
(8) Read the additional account of his prosperity in 2 Chronicles 27:3-6: What did the Bible attribute his success to?
(9) What particular challenge did Judah face after the death of Jotham? (v. 37) Why does the Bible say that it was “the Lord” who did this to Judah?
(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。
15:23-31—以色列終局的開始
(1) 以色列的下一個王是比加轄：他在位多久？
(2) 他是個怎樣的王？
(3) 他是怎樣死亡的？
(4) 誰繼而作王？
(5) 比加則比前幾個王掌權的時間較長：
a. 他是個怎樣的王？
b. 在他的年代，以色列遭受到什麼災殃？（15:29）
c. 他是否因而比其他的王更為惡？
(6) 比加是怎樣死亡的？
15:32-38—猶大王約坦
(7) 他是個怎樣的王？他的母親是誰？
(8) 請參閱歷代志下27:3-6對他的記述：聖經這裡怎樣論到他成功的原因？
(9) 約坦死後，猶大卻要面對什麼挑戰？（15:37）為何聖經說這挑戰是「耶和華使」的？
(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?
“Jotham grew powerful because he walked steadfastly before the Lord his God.” (2 Chr. 27:6)
As I was reading the lives of successive kings in Judah, it appears that there was a pattern being developed:
- For at least 23 years, Joash honored the Lord and even put an effort into repairing His temple, only to abandon it and then turn to worshipping Asherah poles and other idols in his latter years (2 Chr. 24:17-18).
- Joash was succeeded by his son, Amaziah who also did what was right in the eyes of the Lord in his early years. He was so blessed by God that his country became strong and organized, and he was able to defeat the Edomites and to kill ten thousand and throw another ten thousand down a cliff (2 Chr. 25:11-12). Unfortunately such a success only fed his pride and he brought back with him the gods of the Edomites and he “bowed down to them and burned sacrifices to them” (2 Chr. 25:14).
In both cases, when they experienced a time of peace and success, they forgot about the Lord who had made them successful and fell in the snare of pride. As the Book of Proverbs puts it, “Pride goes before destruction, a haughty spirit before a fall” (Prov. 16:18). Such was also the case with the son of Amaziah, Uzziah, whose pride “led to his downfall” (2 Chr. 26:16ff) as he usurped the role of the priest to offer sacrifices himself before the Lord and was inflicted with leprosy for the rest of his life.
As a result, when I was reading about the success and power that Uzziah’s son, Jotham had, I was anticipating the same failure and was decently surprised to read that, “Jotham grew powerful because he walked steadfastly before the Lord his God” (2 Chr. 27:6), and he did not fall into the snare of pride that usually comes with great success.
I guess while most cannot handle great success and power, some, by the grace of God, can.
「約坦在耶和華─他神面前行正道，以致日漸強盛。」(代下27:6)
在讀到這期間的猶大王的歷史時，我似乎看到一個模式，重複的出現：
- 猶大王約阿施至少有23年的時間是敬畏神的，並且曾努力的修葺神的殿；但在後期竟然離開神，”去事奉亞舍拉和偶像”(代下24:17-18) ；
- 亞瑪謝繼約阿施作王，也在早期行耶和華眼中看為正的事。他也在神的恩待下猶大成為富強和甚有組織的國家。他更大大的戰勝了以東人(代下25:11-12) 。可惜的是，他被權勢與成功沖昏了頭腦，把以東的神像帶回猶大，立之為神，「在他面前叩拜燒香」(代下25:14) 。
- 稍後的烏西雅王也是一樣，在早期甚敬畏神，「定意尋求神」(代下26:5) 。但後期在強盛之餘，竟擅自獻祭而遭受神的審判，長了大痲瘋。
三王都曾歷經過神所賜的一段平安和興盛的日子；但三人同樣的在安穩和興盛之餘忘記了神。正如箴言所說：“驕傲在敗壞以先；狂心在跌倒之前。”( 箴16:18) 。以烏西雅為例，聖經就指出：“他既強盛，就心高氣傲，以致行事邪僻……”( 代下25:16) 。
這三個王既是如此，當我讀到承接烏西雅作王的約坦時，我同樣的以為他會重複這模式。誰知所讀到的是：“約坦在耶和華─他神面前行正道，以致日漸強盛。”( 代下27:6) 。但強盛之餘，他沒有心生傲氣、也沒有離開神。
是的，我們與神的關係是可以不被環境所左右的！