This week, we shall continue the study of 2 Chronicles of the Old Testament.
(1) From the account in 2 Chronicles 13:19, it appears that Ramah, which was between Bethel and Jerusalem, was then under the control of Judah: What was Baasha’s purpose of invading and fortifying Ramah? (see 1 Ki. 12:26-27 also)
(2) How did Asa react to this invasion? Why?
(3) Contrast 14:11ff with Asa’s reaction to Baasha’s threat. What does it tell you about Asa’s response to this invasion?
(4) What might be the reason for such a drastic change of attitude?
(5) This political maneuver obviously worked.
a. Did it necessarily mean that God approved of it? Why or why not?
b. Did Asa consult the Lord beforehand?
c. Was it necessarily a sign of not trusting in the Lord? Why or why not?
(6) What was God’s verdict of his action? (v. 9)
(7) How did Asa respond to the rebuke of the prophet?
(8) What has happened to Asa to cause such a change in his spiritual life?
(9) About Asa’s attitude toward the disease in his feet:
a. Is it not right to consult physicians?
b. How do you look upon the life of Asa?
(10) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀舊約歷代志下。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 從13:19所載，這處於伯特利和耶路撒冷中間的拉瑪，在那時是被猶大所控制的：以色列王巴沙之要攻打和修築拉瑪的原因是什麼？(亦可參王上12:26-27)
(2) 亞撒如何面對這次的侵略？為什麼？
(3) 試把這次的反應與先前在14:11ff面對古實入侵的反應相比：兩次的反應主要的分別何在？
(4) 為什麼亞撒會變成這樣？
(5) 他這政治手腕誠然奏效：
a. 是否就等如討神喜悅呢？為什麼？
b. 亞撒有否先求問神？
c. 這是否表明他失去了對神的信靠？為什麼？
(6) 神對這事的判語是什麼？(16:9)
(7) 亞撒如何處理先知的責備？
(8) 你認為是什麼叫亞撒的生命有如此大的改變？
(9) 亞撒的腳疾：
a. 向醫生求診不對嗎？
b. 你會怎樣看亞撒的一生？
(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？
“They laid him on a bier covered with spices and various blended perfumes and they made a huge fire in his honor.” (2 Chr. 16:14)
For whatever reason, the Books of Chronicles tend to report more about the good deeds of the kings of Judah than their shortcomings, but not in the case of king Asa. While 1 Kings 15 appears to speak of how he turned the tide of the spiritual life of Judah around, pointing to his expulsion of (foreign) male prostitutes, getting rid of idols set up by his fathers and even destroying his grandmother’s image of Asherah pole, cumulating to the conclusion that “Asa’s heart was fully committed to the Lord all his life” (1 Ki. 15:11-14).
However, 2 Chronicles is more candid about Asa’s shortcomings in that his alliance with Ben-Hadad was wrong because he “relied on the king of Aram and not only the Lord”, and as he was suffering from a foot disease in his older years, “he did not seek help from the Lord, but only from the physicians” (16:7, 12).
One wonders how the Book of the Kings could still affirm that Asa’s heart was fully committed to the Lord all his life.
I find that this particular issue with Asa clearly shows how we should approach the Scriptures, and that is what John Wesley taught us—“comparing spiritual things with spiritual”, meaning to “consider parallel passages of Scripture” (Mr. Wesley’s Preface to the Sermons, xix, 6), because all 66 books together form the complete revelation of God in His Word. Just like the Four Gospels give us different perspectives concerning the life and teachings of Jesus Christ and there are no contradictions but complements, it is so with the Books of Kings and the Books of Chronicles.
While the Books of Chronicles are very candid with the failures of Asa, the Books of the Kings allow us to understand as much as that was the case, God overlooked even these shortcomings and counted him as fully committed to Him, because He knows that nobody is perfect.
This, perhaps, was how the people looked at the life of Asa too and gave him a grand burial to honor him (16:14). I believe this is how we should view the lives of our brothers and sisters in Christ as well.
「葬在大衛城自己所鑿的墳墓裡，放在床上，其床堆滿各樣馨香的香料，就是按做香的作法調和的香料，又為他燒了許多的物件(原文不是「許多物件」，乃是“很大的火)。」(代下16:14)
一般而言，歷代志上下記載有關南國猶大王時，似乎都側重在他們的優點上，較少提到他們的短處。但在記載亞撒王時卻不是這樣。反而是列王紀上專注報導他的長處—他怎樣把猶大國由偶像敬拜中扭轉過來、怎樣趕出孌童、怎樣連祖母的亞舍拉也拆毀，以至說他“一生卻向耶和華存誠實的心。” (王上15:11-14)
相反地，歷代志下是很耿直的論到亞撒的錯誤—如何在與北國的紛爭中，他與亞蘭王便哈達結盟，“仰賴亞蘭王，沒有仰賴耶和華” ；更在晚年患腳病時：“沒有求耶和華，只求醫生” （代下16:7, 12) 。
既是這樣，為何列王紀上仍稱他是“一生卻向耶和華存誠實的心” 呢？
這兩處似乎有相衝的記載，使我想起約翰衛斯理怎樣教導我們明白聖經的話語。他說，我們要“把屬靈的事與屬靈的作比較” ，意思是叫我們把聖經對同一事件或題目不同的經文互相比較” (Mr. Wesley’s Preface to the Sermons, xix, 6) ，因為66卷的經卷才是神話語完全的啟示。就如四福音是從不同的角度來記載主耶穌的生平與教訓；個中的分別不是彼此相衝，乃是互相相輔。列王紀與歷代志也是如此。
故此，當歷代志直說亞撒所犯的錯誤時，列王紀就給我們曉得，雖然如此，神仍算他一生是向祂存誠實的心的；因為祂知道世上是沒有完全的人。我相信，這也當是我們對待弟兄姊妹的態度。
(1) Can you recall the latter years of Asa in the previous chapter? What kind of a king had he become?
(2) How old was Jehoshaphat when he ascended to the throne? (20:31) Did the latter years of Asa’s reign have any effect on him? (vv. 3-4)
(3) What further reform did he perform in addition to what his father had previously done? (v. 6)
(4) Instead of simply removing idols from Judah, what did he do in order to change the hearts of the people as well? (vv. 7-9)
(5) What example did he set for us?
(6) How did his kingdom fare in terms of the following?
a. Internal stability (v. 5)
b. External strength (vv. 10-11)
(7) The Bible says Jehoshaphat “became more and more successful” (v. 12).
a. How was his military strength compared to that of his father Asa? (vv. 14-18 versus 14:8)
b. Do you think his success was the result of military strategy including the building of many fortified cities? Why or why not? (vv. 3-5)
(8) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 請略略重溫亞撒的晚年。他變成了怎樣的王？
(2) 約沙法登基時有多大年紀？(參20:31) ？亞撒的晚年對他有影響嗎？(17:3-4)
(3) 他的改革在那些方面比父親更澈底？(17:6)
(4) 與其單單除掉偶像，他更作了什麼來改變百姓的心？(17:7-9)
(5) 他為我們樹立了什麼榜樣？
(6) 這給他的國的(a) 內政和 (b) 外政帶來了什麼結果？(17:5, 10-11)
(7) 聖經說：“約沙法日漸強大”(17:12)
a. 他的軍力怎樣與父親亞撒的軍力相比？(17:14-18; 14:8)
b. 你認為他的強盛是與修築堅固城等軍事策略有關嗎？為什麼？(17:3-5)
(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?
“They taught throughout Judah, taking with them the Book of the Law of the Lord; they went around to all the towns of Judah and taught the people.” (2 Chr. 17:9)
As we see the continued decay of the moral fabric in our society, many seek to fight to change the laws of the land, hoping that we could restore a culture that is moral and in tune with the teachings of the Bible. It is a very noble and admirable effort, however, we all know that we cannot legislate morality, because it is a matter of the heart. Even more importantly, our mission is to bring people into the Kingdom of God and not to impose a Christian culture on the society, and the former can only be done through the repentance of individuals to the Lord Jesus Christ, one at a time.
Jehoshaphat obviously understood this spiritual truth. As much as he could impose a godly culture on his own nation, by the destruction of all forms of idol worship and practices that were detestable to the Lord which he did in a far more radical manner than his father Asa (16:6), he knew that ultimately spiritual transformation had to begin in the heart of the people. As a result, he mobilized his officials together with Levites and priests to teach the Word of God “throughout Judah” (v. 9), and it brought about not only an external transformation, but that “The fear of the Lord fell on all the kingdoms of the land surrounding Judah” (v. 10).
This is great example for us to follow. True transformation, whether in our home or our church, always begins with the teaching and learning of the Word of the Lord, without which there is no true transformation. The teaching of the Word of God has to remain central to the life of every Christian home and every church. These days, I am concerned especially about many church services in that the vibrancy of the “worship experience” has taken over the centrality of the preaching of the Word.
「他們帶著耶和華的律法書，走遍猶大各城教訓百姓。」(代下17: 9)
今天，當我們看到社會的道德每況愈下時，不少基督徒致力於改革地方的政制與法律，希望能重整現今的文化，使它較合乎聖經的教導和神道德的標準。這個當然是極崇高的志向；但是可惜的是，我們知這道德不是立法就可以重整的，因為這是「人心」的問題。更重要的是，我們作為基督徒最重要的使命是在乎把人引進神的國，而不是建立基督化的文化。這使命的完成乃在乎一個、一個的叫人悔改，歸向主耶穌基督。
約沙法當然明白這屬靈的真理。故此，雖然他以王的身份能藉著拆除偶像而重整耶和華的敬拜，(他比父親拆除偶像做得更加澈底—見16:6) ；但他知道，真正的復興是要由人的心開始的。因此，他動用了大批的官員，加上利未人和祭司，“帶著耶和華的律法書，走遍猶大各城教訓百姓”(17:9) 。結果，帶來了不單是國內的改革，更使“猶大四圍的列國敬畏耶和華”(17:10—按NIV的繙譯) 。
這是我們今天要學的榜樣。真正生命的改變—不但是家庭或教會—是始於神話語的教導；沒有神話語的教導，就沒有真正生命的改變。教導神的話語該是每一個基督的家和教會生活重要的中心。我擔心的是，今天不少的教會在致力弄好崇拜氣氛之餘，貶低了傳講神話語的地位。
(1) What kind of a king was Ahab? (see 1 Ki. 16:30-33)
(2) Why then would Jehoshaphat marry his son to Ahab’s daughter? (2 Ki. 8:18) Should he do so?
(3) What caused king Ahab to wage another war against the Arameans? Where did his confidence come from? (see 1 Ki. 22:1-3)
(4) While Jehoshaphat was receptive to Ahab’s invitation to join forces against the Arameans, what did he ask Ahab to do and why?
(5) What was the difference between the two kings?
(6) Since Jehoshaphat asked, “Is there no longer a prophet of the Lord here whom we can inquire?” (18:6), what kind of prophets were the 400 men summoned by Ahab?
(7) Why was Micaiah not included in the original company of prophets?
(8) Why didn’t Ahab like to hear the truth from Micaiah? (v. 7)
(9) What about you? What do you prefer to hear?
(10) 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?
(11) How did Zedekiah (who appeared to be the leader of the pack) seek to affirm the certainty of his prophecy?
(12) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 亞哈是怎樣的一個王？（參王上16:30-33）
(2) 為何這敬畏神的約沙法要為兒子娶亞哈的女兒為妻？（見王下8:8）他該如此做嗎？為什麼？
(3) 亞哈為何要與亞蘭王爭戰？他的信心作何而來？(王上22:1-3）
(4) 雖然約沙法原則上同意與亞哈結盟出戰，但他先要求亞哈做什麼事？(18:4)
(5) 這兩個王主要的分別何在？
(6) 約沙法既說：“這裡不是還有耶和華的先知，我們可以求問他麼？”(18:6) ，那麼先前的400人是什麼先知？
(7) 為何米該雅沒有與那400人一起被招聚到王面前？
(8) 這是否說亞哈認為米該雅所說的不是實話？
(9) 「忠言逆耳」：這是否同樣是你的問題？
(10) 為何聖經特別指出，二王“各穿朝服” 坐在先知面前：這是否尋求神旨意應有的態度？
(11) 西底家(似是400人之領袖)如何力求證實他預言的確實？(18:10)
(12) 今天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?” (2 Chr. 18:6)
If we read the accounts of Ahab in 1 Kings, we will know that God had given Ahab so many chances to repent and humble himself before Him, and yet 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 (1 Ki. 20). How could he think that he himself 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 purposely left out Micaiah from the company of prophets he would inquire, just because, in his own words, “he [Micaiah] never prophesies anything good about me, but always bad” (2 Chr. 18:7).
It was obvious that he was not in the habit of consulting the Lord, even in very important matters. The Lord was never really a 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, there was a crisis in my business and I happened to be travelling 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 solve my problem 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 (2 Chr. 18:20), 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？」(代下18:6)
如果閱讀列王紀上，我們就會曉得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，唯一值得他敬拜的（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（王上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（王上20）。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” （代下18:7）。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。神根本上在他生命中不佔一席位。他不求問神的原因其實也很簡單：既知自己所行的不討神喜悅，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，正翻到列王紀下的一段聖經。一讀之下，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，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（代下18:20），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 King Ahab respond to the words of Micaiah? Why?
(7) What should King Jehoshaphat have done under the circumstance?
(8) What did he do? (v. 28) Why?
(9) What price did he have to pay for his action? (vv. 31-32)
(10) What did Ahab do to avoid the fulfillment of God’s prophecy? (v. 29)
(11) In what ways does the Bible show quite sarcastically that his effort to avoid God’s prophecy was futile? (v. 33)
(12) What is the message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 在這情況下，米該雅面對什麼重大壓力？
(2) 他本有什麼選擇？
(3) 他作出什麼選擇？為什麼？
(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) 先知西底家怎樣作出回應？為什麼？
(6) 亞哈又怎樣作出回應？為什麼？
(7) 約沙法王本該作出什麼回應？
(8) 但他作的是什麼決定？為什麼？
(9) 他這決定帶來了什麼後果？(18:31-32)
(10) 至於亞哈，他試圖怎樣避免神預言的應驗？(18:29)
(11) 聖經如何特別形容他改裝逃避神的預言是徒然的？(18:33)
(12) 今天你得到的提醒是什麼？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'.” (2 Chr. 18:12)
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 that 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 God will give it into the king’s hand” (18:5). 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 that Micaiah had resolved to tell “only what my God says” (18:13). 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 (18:27) which appeared to happen within a really short period of time.
The lessons we learn from Micaiah include (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, but (3) 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。」(代下18:12)
在這罪惡的世界，為神的真理而站出來是不容易的事；當眾人都以為自己是站在神的那邊，而我們要獨排眾議，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「我的神說什麼，我就說什麼」（18:13）。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，欣然接受了其後果—就是被放進監獄中。同時，他也深信神的話一定會成就（18:27）。事實上，他很快就得到平反！
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，是我們至死忠心！
19:1-3—Reprimand by the Prophet
(1) Can you recall what happened at the battle with the Arameans in the last chapter?
a. To Ahab, the king of Israel
b. To Jehoshaphat himself
(2) What lesson should Jehoshaphat have learned?
(3) According to the seer, what sin has Jehoshaphat committed? (v. 2)
(4) What punishment would he receive from the Lord?
(5) Was it too harsh? Why or why not?
(6) What lesson can we learn from his mistake?
19:4-11—Turning People Back to the Lord
(7) Who were the key people Jehoshaphat appointed in his effort to turn the people to the Lord?
(8) Apart from delegating these responsibilities to the judges, the Levites and the priests, why did he go out himself as well? (v. 4)
(9) To the judges across Judah (vv. 6-7)
a. For whom are they serving as judges? (v. 6)
b. What then should their attitude be?
(10) To the Levites and priests in Jerusalem (vv. 8-10)
a. What responsibilities were they charged with? (v. 8)
b. How should they carry out their duties? (vv. 9-10)
(11) Clear division of authority (v. 11)
a. Who was the overall-in-charge of spiritual matters?
b. Who was the overall-in-charge of administrative matters?
(12) What is the main message to you today, and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
19:1-3—先知的責備
(1) 上一章與亞蘭王的爭戰中:
a. 以色列王亞哈得到什麼結果？
b. 約沙法又如何？
(2) 約沙法因此該得到什麼教訓？
(3) 先知在此指出約沙法犯了什麼罪？(19:2)
(4) 約沙法要得到什麼審判？
(5) 這懲罰是否過苛？為什麼？
(6) 從約沙法這錯誤上，我們可以學到什麼功課？
19:4-11—引導民歸向神
(7) 約沙法派定什麼主要的人物來引導民歸向神？
(8) 既已差派審判官、利未人和祭司去百姓當中，何以他自己也出巡到民間？(19:4)
(9) 設立審判官(19:6-7)
a. 約沙法指出他們是代誰作判斷？
b. 因此，他們當持什麼態度作審判官？
(10) 耶路撒冷的利未人和祭司(19:8-10)
a. 他們的任務是什麼？(19:8)
b. 他們當持什麼態度去作？(19:9-10)
(11) 清楚的權責分配(19:11)
a. 屬靈的事由誰掌管？
b. 屬王的事（即國中的行政）由誰管理？
(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？
“Jehoshaphat lived in Jerusalem, and he went out again among the people from Beersheba to the hill country of Ephraim and turned them back to the Lord, the God of their ancestors.” (2 Chr. 19:4)
In spite of the fact that Jehoshaphat erred both in establishing an alliance with the wicked King Ahab through marriage and in joining forces with him to fight the Arameans, I really admire him for “setting his heart on seeking God” and in his effort to turn the people back to the Lord (19:3, 4).
We have already considered how he sent his officials together with the Levites and priests to teach the people the Book of the Law which shows his understanding that spiritual transformation could not be imposed but has to begin with the hearts (17:7-9). However, we have come to understand that he did not stop there. He himself went out among the people from Beersheba (in the south) to the hill country of Ephraim (to the north of his kingdom) to turn the people back to the Lord. While we are not told how he did it, it is not far-fetched to imagine that he would be teaching and exhorting the people with the Word of the Lord himself, and he would check whether his officials and clergies were doing their jobs as delegated.
In other words, he was so committed to leading the people to follow the Lord that he led both by example and by close supervision even over spiritual matters as a king. Therefore, in spite of his weaknesses, he also came close to being like his forefather David as a king after God’s own heart.
「約沙法住在耶路撒冷，以後又出巡民間，從別是巴直到以法蓮山地，引導民歸向耶和華─他們列祖的神。」(代下19:4)
雖然約沙法是有他輭弱的地方，特別在與亞哈這大大得罪耶和華的王結親，更與他結盟出戰亞蘭人；但我卻很欣賞他的心志，“立定心意尋求神” ，更欲“引導民歸向耶和華”(19: 3, 4)
我們曾思想過他怎樣差派官員、利未人和祭司用神的律法書來教導百姓—這充份表明他深明真正的靈性的復興是不能勉強的，是要始於內心的(17:7-9) 。今天我們看到他沒有停在這裡，更是親自的“出巡民間，從別是巴（即極端）直到以法蓮山地(即南國的北端)，引導民歸向耶和華─他們列祖的神” （19:4）。雖然聖經沒有詳述他是怎樣“引導” ，但我們不難想象到這王是一邊參與教導神的話；一邊是在鼓勵、支持這些被差的官員、利未人和祭司。
換句話說，他是如此定意的使民歸向耶和華，以至在處理國家極繁重百忙的事務中，也要親自出巡以教導為榜樣。故此，雖然他有他的輭弱，我覺得他在猶大眾王中，是較近乎大衛—是個合神心意的王。
The Battle with the united army of Moabites, Ammonites and Meunites (Part I)
(1) What caused Jehoshaphat to be so alarmed? (see Note 1 below)
(2) What did he resolve to do? (vv. 3-4)
(3) What did fasting represent in this case?
(4) Jehoshaphat’s prayer—1st part (vv. 6-9)
a. Who God is (v. 6): Who did he say God is and why did he put it as a question?
b. What is the next question he asked? (v. 7) What was his point?
c. He then quoted from Solomon’s prayer (vv. 8-9): Certainly this was what Solomon prayed at the dedication of the temple (6:34-35). Did God actually promise to answer his prayers? (7:1-3)
d. What is the basis of his plea above?
(5) Jehoshaphat’s prayer—2nd part (vv. 10-12)
a. What was so wicked of the Ammonites, Moabites and Meunites? (vv. 10-11; see Deut. 2:4-5, 9, 18-19; and also Note 2 below)
b. How many fighting men did Jehoshaphat have? (see 17:14-19)
c. Why then did he see themselves as without any power?
d. What did he also confess? (v. 12)
e. How did Jehoshaphat differ from Asa in his attitude toward fighting these formidable enemies? (v. 12 versus 16:1-3)
(6) Why does the Chronicler mention that even “the wives and children and little ones” stood before the Lord? (v. 13)
(7) The answer from the Lord (vv. 15-17)
a. What reason did the Lord give in telling them not to be afraid? (v.15)
b. What strategy did the Lord devise for them? (v. 17)
c. What in essence did the Lord tell them to do?
d. If you were one of the people, how would you react to the word of the Lord?
(8) How did the king react to the word of the Lord? (v. 18)
(9) What about the people, and especially some of the Levites? (vv. 18-19)
(10) Why?
(11) What is the main message to you today and how may you apply it to your life?
Note 1:
En Gedi is on the west coast of the Dead Sea, only 15 hours from Jerusalem (K&D, 635). It appears that Jehoshaphat was totally caught by surprise, not being aware of the crossing of this vast army of the sea, and within less than a day’s distance from Jerusalem, it was unlikely for him to gather all his fighting men, especially those from Benjamin.
Note 2:
Mount Seir normally refers to the Edomites, but the Meunites who were likely not of Edom descent were residents of Mount Seir, and thus were included by Jehoshaphat as Edomites whose territory was spared from the invasion by Moses and his people.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
與河東眾王的聯軍交戰(一)
(1) 是什麼使約沙法如此懼怕？(參下註一)
(2) 他決定如何作出應對？(20:3-4)
(3) 宣告「禁食」的用意是什麼？
(4) 約沙法的禱告之一(20:6-9)
a. 耶和華是誰(20:6) ：他如何論到耶和華是誰？為何以「問」的方式來表達？
b. 他繼而再問的是什麼？(20:7) 意思是什麼？
c. 他也引用所羅門先前獻殿時的禱告(20:8-9; 6:34-35) ：神有否答允所羅門這禱告？(7:1-3)
d. 約沙法以上的禱告是以什麼理由來要求神垂聽？
(5) 約沙法的禱告之二(20:10-12)
a. 約沙法指出這些亞捫人、摩押人和米烏利人特別可惡之處何在？(20:10-11; 見申 2:4-5, 9, 18-19和下註二)
b. 其實，約沙法共有多少軍兵？(見17:14-19)
c. 他為何竟看自己為“無力抵擋” 的？
d. 他更向神承認什麼？(20:12)
e. 在此，約沙法面對戰爭的態度與父親亞撒有什麼分別？(參16:1-3)
(6) 聖經更指出，“他們的嬰孩、妻子、兒女都站在耶和華面前” ：這是什麼意思？(20:13)
(7) 神的回答(20:15-17)
a. 神叫他們不要恐懼的原因是什麼？(20:15)
b. 神吩咐他們怎樣去迎敵？(20:17)
c. 有沒有給他們什麼軍事策略？為什麼？
d. 如果你是在他們中的百姓，你會怎樣回應神的話？
(8) 約沙法怎樣回應神的話？(20:18)
(9) 百姓（特別是一些利未人）怎樣回應神的話？(20:18-19)
(10) 為什麼？
(11) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註一：隱基底是位於死海西岸，距耶路撒冷大概15小時的路程（K&D, 635）。看來，約沙法預早沒有情報知道聯軍犯境，到這大軍離耶路撒冷不到一天的路程才得到通知；那時要集齊國中的軍兵，特別是便雅憫的戰士，恐怕是來不及的。
註二：聖經一般用西珥來形容以東人的。米烏尼人相信只是居住在西珥山，而非以東人；但約沙法在此把他們納入作以東人來論到昔日摩西沒有入侵他們土地的歷史。
“Then some Levites from the Kohathites and Korahites stood up and praised the Lord.” (2 Chr. 20:19)
While we do not know the exact year during Jehoshaphat’s reign that this battle with the vast army from the east of Jordan was fought, it is interesting to note that the whole account is prefaced by the words, “after this” (20:1). That means, this battle arose after Jehoshaphat did all he could to turn the people back to the Lord, including the commissioning of officials, Levites and priests to teach the people the Book of the Law plus his personal visitations to various cities within his kingdom for the same purpose.
It is interesting, because since the people had turned back to the Lord to the point that the Bible says, “the fear of the Lord fell on all the kingdoms of the lands surrounding Judah, so that they did not go to war against Jehoshaphat” (17:10). Why then would God allow these armies to sneak up on them so suddenly: It was when they reached En Gedi, only about 18 hours from Jerusalem, that the king got wind of their attack? (see K&D, 635)
It is of course, not a matter of God being unfaithful, but rather the fact that genuine faith has to be put to test, just like precious metal needs to be refined in the furnace. Indeed, not only the king, but all the people, as led by the Levites passed this test of faith with flying colors.
While the strategy that God has devised for them was in essence no military strategy at all (20:16-17). God was essentially asking them to expose themselves to the vast army of their enemies, and trust that He would deliver them—a much riskier strategy than what He told Joshua and his men to do. At least, Joshua’s men were separated from the fighting men of Jericho by thick, thick walls (Jos. 6). And yet, they did respond by prostrating and worshipping the Lord, with some of the Levites breaking out in songs of praise, simply at the promise of the Lord through the mouth of a prophet—no special vision, no pillar of cloud or fire, and certainly no audible voice from the Lord. Indeed, they truly feared and trusted the Lord!
「哥轄族和可拉族的利未人都起來，用極大的聲音讚美耶和華以色列的神。」(代下20:19)
雖然我們不曉得約沙法與河東的聯軍交戰是他在位的那一年，歷代志下是以“此後”(20:1) 來開始這事件的記述。這就是說，這事件是發生在他致力引導民歸向耶和華，包括了差派官員、利未人和祭司通國的以律法書教導百姓，和他自己親自出巡和督導之後。
奇怪的是，既然這改革生效到一個地步，這鄰邦都看得見他們的改變，甚至他們也敬畏（或譯懼怕）耶和華(17:10) ；為何神會容許這龎大的聯軍靜悄悄的過死海，到達為隱基底時，約沙法才曉得呢？隱基底是在死海西岸，距離耶路撒冷不過是15小時的路程(K&D, 635) 。
當然，這並非表示神不悅納他們的改變，而是對神的信心，像貴重的金屬一樣，要經得過火煉才成為寶貴的。誠然，這一次不單是約沙法王，更是百姓，在利未人帶領下，成功的經過這火煉。
在這事情中，我們讀到神給他們的吩咐是非常簡單的：“下去迎敵…站著 ” (20:16-17) 。面對這龎大的敵軍，無疑是去送死，何來什麼策略！其實，他們面對的要比約書亞領導以色列人過約但河更危險—不是嗎？面對耶利哥城，至少有厚厚的城牆隔著兩方(書6) 。希奇的是，王與百姓一聽到神藉先知雅哈悉所說的話，立刻俯伏在地叩拜耶和華；而那些歌唱的利未人更立刻發出讚美的歌聲—沒有特別的異象、沒有雲柱或火柱、也沒有神直接說話的聲，只單憑先知口中的話！
這不是對神完全信靠和敬畏，還可以是什麼呢！
20:20-29—The Battle (Part II)
(1) If you were Jehoshaphat, do you think you would be able to have peace during that night? Why or why not?
(2) What was the first thing he decided to do early the next morning? (v. 20)
(3) Was he speaking to the people or to himself? Why?
(4) What was their collective decision as they went into the battle field? (v. 21)
(5) What did this decision represent?
(6) What was the result of their singing praises? (v. 22)
(7) What do we learn about the importance of praising God especially when we face life’s challenges?
(8) What happened that led to the total destruction of this united army of Ammon, Moab and Mount Seir? (v. 23)
(9) At the end of the battle, the people praised the Lord (v. 26): How different was this praise from the praise before the battle in v. 21? Which do you think was more precious? Why?
(10) What was the result of this victory? (vv. 29-30)
20:31-37—The End of Jehoshaphat’s Reign
(11) While Jehoshaphat had done all he could to return the people to the Lord, what was the Bible’s verdict on the spiritual condition of the people? (v. 33)
(12) What was the final act recorded about the life of Jehoshaphat? (vv. 35-37)
(13) Why do you think the Chronicler chooses to end the account of Jehoshaphat’s life on such a sour note?
(14) What is the main lesson you have learned about Jehoshaphat and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
20:20-29—與河東眾王的聯軍交戰(二)
(1) 你以為當夜約沙法能安然睡覺嗎？為什麼？
(2) 約沙法清早起來所作的第一件事是什麼？(20:20)
(3) 你認為他這番話是向百姓說，還是向自己說？何以見得？
(4) 他們跟著作了什麼集體的決定？(20:21)
(5) 這決定表明什麼？
(6) 他們讚美的歌聲帶來什麼結果？(20:22)
(7) 從這事上，你可以學到在面對人生挑戰時什麼榜樣？
(8) 那龎大的聯軍怎樣全軍盡墨？(20:23)
(9) 得勝後，眾人“稱頌耶和華”(20:26) ：這時的稱頌，與20:21的稱頌有什麼分別？那個更寶貴？為什麼？
(10) 這次的勝利還帶來什麼長遠影響？(20:29-30)
20:31-37—約沙法在位的晚年
(11) 我們可以說，約沙法是盡他所能引導民歸向耶和華(19:4) ，但聖經對百姓的回應作出什麼評語？(20:33)
(12) 這樣記載約沙法的最後事蹟主旨是什麼？(20:35-37)
(13) 為何歷代志要以這“瑕疵” 來總結約沙法的歷史？
(14) 今日你從約沙法身上得到什麼主要提醒的功課？你會怎樣應用在你的生命中？
“Later, Jehoshaphat king of Judah made an alliance with Ahaziah king of Israel whose ways were wicked.” (2 Chr. 20:35)
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 (14:2-6; 15:8-18). In fact, he did something that he 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, was 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 under Ahaziah. While the latter was condemned by the prophet Eliezer (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 (20:35).
As much as some Evangelicals, out of a sincere desire for unity, strive to seek common ground with Roman Catholicism and Eastern Orthodox Christianity, we should be very careful not to sacrifice the gospel truth for the sake of outward unity.
「此後，猶大王約沙法與以色列王亞哈謝交好；亞哈謝行惡太甚。(代下20:35)
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，在三十五歲時繼位作王的(王上22:42) 。他敬畏神的生命，相信是父親所影響的：他在位之前，不論是童年或成年時候，都目睹父親為猶大帶來的復興（代下14:2-6; 15:8-18）。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「不分彼此」（代下18:3）。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；但若是犧牲了福音的要道，這合一豈能討神喜悅呢！