This week, we shall continue the
study of 2 Chronicles of the Old Testament.
(1) After 25 years of godly reign by Jehoshaphat, what kind of a king would you expect his son to be? Why?
(2) Although Jehoshaphat gave his kingdom to Jehoram because he was the firstborn, what did he do to his other sons? (v. 3) What might his intention be? (see the precedent set by Rehoboam in 11:23)
(3) What did Jehoram do to his brothers? (v. 4) Why?
(4) Jehoram was indeed an evil king and “followed the ways of…the house of Ahab”. What was the reason given by the Bible? (v. 6)
(5) Why did the Lord not destroy Jehoram and his kingdom? (v. 7)
(6) Although the Lord did not destroy him and his kingdom, how did the Lord punish him for his rebellion? (vv. 8-10)
(7) How should he have responded to this event of chastisement? Do you think he showed any sign of repentance? (v. 11)
(8) Apart from this chastisement, what did God do in His effort to bring him to repentance? (vv. 12-15)
a. To which kingdom was Elijah’s primary ministry directed? (see 1 Ki. 17:1)
b. Why did God use Elijah to write a letter to this king of Judah?
c. What sins did Elijah point out? (vv. 12-13)
d. What warning did Elijah give? (vv. 14-15)
(9) How should Jehoram respond to this warning?
(10) How did Elijah’s prophesy against his household come to pass? (vv. 16-17)
(11) How did Elijah’s prophesy against him come to pass? (vv. 18-19)
(12) As much as Jehoram followed the sins of Ahab, how did Ahab differ from him when confronted by the same prophet Elijah? (see 1 Ki. 21:27-29)
(13) How did his funeral differ from that of Asa? (16:14)
(14) 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) 經過了約沙法25年的致力恢復耶和華的敬拜的統治，你會對承繼他王位的兒子有什麼期望？
(2) 約沙法把國賜給約蘭是因他是長子，約沙法對其他的兒子有什麼的安排？(21:3) 其用意何在？（可參11:23羅波安的先例）
(3) 約蘭怎樣處理他的眾兄弟？(21:4) 為何如此？
(4) 約蘭行耶和華眼中看為惡的事，更“行以色列諸王的道” ：聖經說其原因是什麼？(21:6)
(5) 為何神不把他和國度消滅？(21:7)
(6) 雖然如此，神以什麼來懲罰他的惡行？(21:8-10)
(7) 他本該怎樣回應神的懲治？你認為他有悔改之意嗎？(21:11)
(8) 雖然神是懲罰他，卻沒有放棄他(21:12-15)：
a. 以利亞本來是那國的先知？(參王上17:1)
b. 為何神使用以利亞寫信警告約蘭？
c. 以利亞指出他什麼罪？(21:12-13)
d. 以利亞給他什麼警告？(21:14-15)
(9) 他本該怎樣回應這警告？
(10) 以利亞對他家庭的預言怎樣得到應驗？(21:16-17)
(11) 以利亞對他個人的預言怎樣得到應驗？(21:18-19)
(12) 雖然約蘭是行亞哈的道，但在面對先知的警告時，亞哈與約蘭的態度有什麼重要的分別？(參王上21:27-29)
(13) 約蘭的葬禮與亞撒的葬禮有什麼重要的分別？(參16:14)
(14) 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？
“Nevertheless, because of the covenant the Lord had made with David, the Lord was not willing to destroy the house of David. He had promised to maintain a lamp for him and his descendants forever.” (2 Chr. 21:7)
Jehoram should consider himself very blessed, because he succeeded two consecutive very godly kings in Asa and Jehoshaphat, with the latter having gone into great length to tour around Judah, teaching the people to fear the Lord with the Book of the Law (19:4ff). As a result, his rebellion against the Lord was inexcusable, and the Bible attributes his deviation from the footsteps of his forefathers to his marriage to the daughter of Ahab (21:6).
As sinful as he was, we read that the Lord has decided to spare him and his kingdom from destruction, simply because of the covenant He had entered into with David (21:7). However, it does not mean that the Lord did not care about his spiritual well-being. The Chronicler tells us that the Lord has given him many opportunities to repent through chastisements and warnings:
- The Bible mentions the rebellion of Edom and Libnah (a Canaanite city) against Jehoram (21:8-10) and directly attributes these events as being the result that “Jehoram had forsaken the Lord, the God of his ancestors” (21:10). In other words, God was using these events as a divine chastisement to wake up the conscience of this wicked king. His narrow escape in v. 9 in particular should make him understand it was time to repent:
- Presumably that did not work, and the Lord did not give up on him and used Elijah to warn him with a letter. This, to me, was “extra grace” by God, because
o Elijah was God’s prophet to Israel and not to Judah. His great victory over the prophets of Baal on Mount Carmel was well-known to all (1 Ki. 18). His words of warning had to carry tremendous weight; and
o At his words of warning, even Ahab whose footsteps Jehoram followed had to humble himself and he repented (1 Ki. 21:27-29).
As a result, because of his stubbornness, refusing to repent even with God’s extra grace, the final events of his life were inevitable. It was no accident that the Bible has chosen to describe his gross horrible death—his bowels came out because of his disease, and his less-than-honorable funeral—his people made no funeral fire in his honor (v. 19).
This is a warning to those who are also experiencing the “extra-grace” of the Lord, that it is also time for repentance!
「耶和華卻因自己與大衛所立的約，不肯滅大衛的家，照他所應許的，永遠賜燈光與大衛和他的子孫。」(代下21:7)
約蘭該知自己是特別蒙福的，因為他的祖父亞撒和父親約沙法都是敬畏神的王，他的父親更親自出巡，用律法書來教導百姓敬畏神（19:4ff）。故此，他這樣的背棄耶和華是罪加一等的。聖經就告訴我們，他這樣離棄神是因娶了亞哈的女兒為妻，跟隨了亞哈所行的道(21:6) 。
雖然如此，聖經卻告訴我們：“耶和華卻因自己與大衛所立的約，不肯滅大衛的家，照他所應許的，永遠賜燈光與大衛和他的子孫”(21:7) 。不但如此，神更繼續的藉著管教與警告來給予他悔改的機會：
- 首先是藉著以東人和立拿人（立拿是迦南的古城）的背叛來作提醒。聖經清楚的指出，他們的背叛是因“約蘭離棄耶和華他列祖的神”(21:10) 。其實21:9在英譯本NIV是說，約蘭是趁夜間才能攻出重圍，險險得生的。他本該知道這是該悔改的時刻；
- 雖然他仍執迷不悟，神仍沒有放棄他，更使用著名的先知寫信警告他。這真是神格外的恩典，因為
o 以利亞原是北國的先知，並非作猶大的先知。他在迦密山戰勝巴力的先知是人所共知的(王上18) 。他竟然寫信給猶大王，其言是約蘭不能忽略的；
o 連這大惡的亞哈，在聽到以利亞警告的預言時，也不禁要悔改(王上21:28-29)。約蘭既學效他的腳踪，也該如此！
可惜的是，在神格外的施恩底下，約蘭仍不悔改，他的審判是成定局。聖經如此刻畫他可佈的死亡—腸子墜下而死，和他慘淡的收場—去世無人思慕(21:19-20)，這些當然不是偶然的！
這是給那些正在經歷神格外恩典的人的警告：是悔改的時刻了！
(1) From Ahaziah’s perspective, should he know why he was made the king of Judah to succeed his father? (v. 1; see 21:17)
(2) Should his mother know why her husband and all her sons, except Ahaziah were killed?
(3) What did she encourage her son to do? Why? (v. 3)
(4) What particular counsel of “the house of Ahab” did he follow? (v. 5)
(5) Do you think that at age 22, he should be responsible for the course of action he took? Why or why not?
(6) What was his intention of visiting the wounded king of Israel? (v. 6)
(7) Why does the Bible say that this particular trip “brought about Ahaziah’s downfall”? (vv. 7-9)
(8) What did Athaliah, the mother of Ahaziah do after the death of her son? (v. 10)
(9) What then was her intention of encouraging her son to act wickedly? (v. 3)
(10) Who was Jehosheba? (v. 11)
(11) What might give her the courage to save Joash?
(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) 亞哈謝該知道他為何會作猶大王嗎？(22:1; 21:17)
(2) 他的母親該知道為何丈夫與眾子被殺，只餘亞哈謝嗎？
(3) 這位母親教導兒子去作什麼？為什麼？(22:3)
(4) 亞哈家特別給他什麼計謀？(22:5)
(5) 以他當時的年紀（相信聖經細字所說較準），他應否為這些決定負責任？為什麼？(22:2)
(6) 他去探望病倒了的以色列王的原因是什麼？(22:6)
(7) 這次的探望帶來什麼結果？(22:7-9)
(8) 母后在兒子死後就起來作什麼？(22:10)
(9) 她由開始就鼓勵兒子行惡的原委是什麼？(22:3)
(10) 約示巴是誰？(22:11)
(11) 她從那裡來勇氣援救約阿施？
(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?
“He (Ahaziah) too followed the ways of the house of Ahab for his mother encouraged him to act wickedly.” (2 Chr. 22:3)
As godly as Jehoshaphat was, there was one mistake he made that had marred not only his legacy but had also plunged successive generations into apostasy, and that was his allying with Ahab, king of Israel, for political expediency by marrying his son, Jehoram to the daughter of Ahab (18:1; 21:6; 2 Ki. 8:18).
The Bible is very explicit in attributing the wicked ways of both his son and his grandson to this marriage.
In commenting on the life of his son, Jehoram, the Bible says, “He followed the ways of the kings of Israel, as the house of Ahab had done, for he married a daughter of Ahab. He did evil in the eyes of the Lord.” (21:6; italics mine)
In commenting on the life of his grandson, Ahaziah, the Bible says, “He (Ahaziah) too followed the ways of the house of Ahab for his mother (a daughter of Ahab) encouraged him to act wickedly” (22:3).
The choices and decisions of a former generation often carry implications beyond his own generation and impact the lives of succeeding generations, and in the case of this “relatively godly” king Jehoshaphat, his politically motivated decision to ally with the wicked Ahab had become a snare for at least the next two generations.
This serves also as a warning for us today. We may be “relatively godly” parents, we still have to be very careful with the choices we make for our children or the influence we have over them, especially in their selection of school, career or in marriage. If we put anything over their best spiritual interest, we do so at their expense and likely the expense of our grandchildren as well.
「亞哈謝也行亞哈家的道；因為他母親給他主謀，使他行惡。」(代下22:3)
約沙法雖然是「行耶和華眼中看為正的事」的猶大王(王上22:43) ，但他卻作了一件事，不但給他的生平留下污點，更禍及下代；這就是他與「行耶和華看為惡的事」的以色列王亞哈結親 (18:1; 21:6) 。
聖經論到他的兒子和孫兒的罪時，清楚的指出是與這婚約有關的：
“他(約蘭)行以色列諸王所行的道，與亞哈家一樣；因為他娶了亞哈的女兒為妻，行耶和華眼中看為惡的事。” (21:6)
“亞哈謝也行亞哈家的道，因為他母親(亞他利雅)給他主謀。” (22:3)
這就讓我們知道，上一代所作的決定和選擇，往往會對下代有深遠的影響的。以這「較敬畏神」的約沙法為例，他這帶政治動機，與行惡的亞哈結親，就殃及至少下兩代的王。
故此，我們就算是「敬畏神」的父母親，也要小心，特別在為兒女學業、工作和婚姻上的選擇或影響；如果我們把其他的因素或動機放在他們屬靈的好處，特別是他們與神的關係之上，我們恐怕會將禍給他們、甚至他們的下一代！
(1) The Chronicler gives greater details of the account of the protection of Joash than the author of the Book of Kings (see 2 Ki. 11:4-21) which involved beyond the royal guards, but the priests and Levites (vv. 1-3).
a. What do you think was the reason that the people would support Joash and not Athaliah despite her ruthlessness and power?
b. Why was Jehoiada so committed to restoring the reign to Joash? (v. 3)
(2) In the protection details (vv. 4-7), what was the one thing Jehoiada wanted to ensure? (v. 6)
(3) What did the process of crowning involve? (v. 11)
(4) What was the significance of presenting the king with a copy of the covenant (i.e. the Law of Moses)? (see Deut. 17:18-20)
(5) What propelled Athaliah to seize the throne and kill the entire royal family in the first place?
(6) Did she ever look upon the kingdom of Judah as God’s? Why or why not?
(7) Now she cried “Treason”, was she not aware that she committed treason (and worse) in the first place?
(8) What lesson can we learn from her deeds and her end?
(9) In reestablishing a throne after David, why did Jehoiada make a covenant?
a. Was it first between the Lord and the king and people?
b. Then was it between the king and the people. (see 2 Ki. 11:17)
c. How important was each? (Deut. 17:18-20）
(10) What was the immediate result of the making of these covenants? (v. 17)
(11) How important was such an action?
(12) Joash was only seven years old when he became king (24:1). What then would be the most important thing for him to do to succeed as a godly king?
(13) 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) 歷代志在記載約阿施被保護的事件上比列王紀較為詳盡(參王下11:4-21)，是動用了祭司和利未人的(23:1-3):
a. 母后既操權，亦兇狠，為何百姓竟敢背叛她？
b. 耶何耶大決心護王的原因是什麼？(23:3)
(2) 在安排眾人護衛王時，耶何耶大刻意避免的是什麼？(23:4-7)
(3) 為王加冕的儀式包括了什麼？(23:11)
(4) 把律法書交給王之舉，有什麼重要性？（見申17:18-20）
(5) 亞他利雅殺眾子、篡位的動機原是什麼？
(6) 她有否看猶大國是神的國？為什麼？
(7) 現在她說：“反了”：是誰真正在作反？
(8) 從她所行和所得到的收場，我們可以學到什麼功課？
(9) 在重立大衛的寶座時，為何耶何耶大：
a. 要與眾民和王立約？(23:16)
b. 列王紀下11:17更補充記載誰與誰立約？有什麼重要性？
c. 這樣立約的重要性是什麼？(參申17:18-20)
(10) 這樣的立約立刻帶來什麼果效？(23:17)
(11) 這果效有什麼重要性？
(12) 約阿施登基時年僅七歲(24:1) ，他能繼續作敬畏神的王，你認為最重要的關鍵是什麼？
(13) 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？
“Jehoiada and his sons brought out the king’s son and put the crown on him; they presented him with a copy of the covenant and proclaimed him king.” (2 Chr. 23:11)
One has to admire the courage of Jehosheba in risking her life to save Joash. We are not certain whether she was the daughter of Athaliah, or she was born by another wife of Jehoram; just the same, she must have taken great risk in hiding Joash, first in one of the bedrooms within the palace, and later on inside the temple (22:11-12).
The fact that she was the wife of the priest, Jehoiada (22:11), serves to explain why she was able not to follow the evil of her time, including the worship of Baal, which no doubt was the result of the intermarriage between the house of Jehoshaphat and the house of Ahab.
Perhaps, after six years of reign by Athaliah, Jehoiada felt that it was not easy to hide a seven-year old boy (2 Ki. 11:21) in the temple anymore; he decided to use his influence and power (23:1) to gather the commanders and the people to reclaim the reign for Joash. In so doing, it is important to note that he did not only anoint and crown the king, but followed the command of the Lord and presented Joash with a copy of the covenant, (i.e. the Law of Moses) according to the requirement stipulated in Deuteronomy 17:18-20 which says,
“When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the Levitical priests. It is to be with him, and he is to read it all the days of his life so that he may learn to revere the Lord his God and follow carefully all the words of this law and these decrees and not consider himself better than his fellow Israelites and turn from the law to the right or to the left. Then he and his descendants will reign a long time over his kingdom in Israel.”
While the scroll so presented may not have been copied by Joash himself, it was not meant to be a superficial, meaningless rite, but as a commitment by the king to read and follow all the words of the law all the days of his life. As it turned out, he was only able to do so as long as Jehoiada was alive and he departed from the Lord and worshipped Asherah poles and other idols after his death (24:17-18).
It is such an important reminder to us in the discipling of new believers or future generations that we have to ground them in their own reading, understanding and practicing of God’s words and not in their continuous dependence on any counselors or spiritual directors!
「於是領王子出來，給他戴上冠冕，將律法書交給他，立他作王。」(代下23:11)
約示巴甘冒生命危險藏起約阿施，是值得敬佩的。我們不曉得她是亞他利雅的女兒，還是約蘭與另外一個妻子所生的。無論她是誰所生，把約阿施先藏在宮中，再藏在神的殿中六年，是需要決心和勇氣的。
可能因著她又是祭司耶何耶大的妻子之故（見22:11）她沒有跟著王室行惡，也沒有因著約沙法與亞哈結親之故，而轉拜巴力。
或許經過了六年的時光，祭司覺得已不能再隱藏這七歲大的王子，故此決定運用他的權勢與影響力（23:1ff）召來軍長與百姓，正式立約阿施為王。在這膏立的過程中，藉得留意的是，他是按摩西律法的吩咐，把一份律法書交給這被膏的王，正如申命記17:18-20所吩咐的：
“他登了國位，就要將祭司利未人面前的這律法書，為自己抄錄一本，存在他那裡，要平生誦讀，好學習敬畏耶和華─他的神，謹守遵行這律法書上的一切言語和這些律例，免得他向弟兄心高氣傲，偏左偏右，離了這誡命。這樣，他和他的子孫便可在以色列中，在國位上年長日久。”
看來因約阿施太年輕之故，這律法書不會是他自己抄錄的，但卻不減這儀式的真諦，就是王決心要平生誦讀神的話，謹守遵行。可惜的是，聖經告訴我們，約阿施只在耶何耶大有生之年敬畏神。在耶何耶大死後，他竟然敬拜偶像（參24:17-18）。
這就提醒我們在栽培初信者的時候、或引導其他信徒成長的時候，我們要他們學習自己去研讀、明白聖經，並活出神的話語。不要讓他們長期的倚賴專家、長者或屬靈的導師。否則，他們會像約阿施一樣的倒下來！
(1) The Bible says, “Joash did what was right in the eyes of the Lord all the years of Jehoiada the priest” (v. 2).
a. How did Jehoiada seek to help the king in his relationship with the Lord? (see 2 Ki. 12:2 in particular)
b. Why did Jehoiada choose to take two wives for Joash? (v. 3; Deut. 17:17)
(2) Joash’s zeal for the temple of the Lord (vv. 4-14)
a. What happened to the temple of the Lord before the reign of Joash? (v. 7)
b. What did Joash tell the priests and Levites to do in order to restore the temple of the Lord? (v. 5)
c. Why did the Levites not act at once? (see the reason explained in 2 Ki. 12:7-9)
d. What new instruction did he give them in v. 8?
e. How did the people respond to the king’s proclamation? (vv. 9-10)
f. Apart from simply giving the priest a mandate, Joash wisely implemented something very practical, transparent and with check and balance to ensure that the priests would follow through with his instruction (vv. 11-12):
- How should the money be collected?
- Where would this chest be placed?
- Who would count the money? Why did it involve two people? (see 2 Ki. 12:10)
- Who would replace the priests to supervise the repair work of the temple and handle the payment to the tradesmen? (see 2 Ki. 12:11-12)
- Would such a decree by Joash threaten the livelihood of the priests? Why or why not? (v. 14 and 2 Ki. 12:16)
(3) What are the principles that can still be used when it comes to the handling of money in the church or Christian ministry?
(4) 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) 聖經說：“祭司耶何耶大在世的時候，約阿施行耶和華眼中看為正的事” (24:2)
a. 耶何耶大是怎樣盡力的幫助約阿施敬畏神的？(特別參王下12:2)
b. 為何耶何耶大竟為約阿施娶兩個妻子？(24:3) 這是否合神的心意？（參申17:17）
(2) 約阿施為聖殿發一腔熱心（24:4-14）
a. 在他登基前，聖殿曾受到什麼對待？(24:7)
b. 為修理聖殿，王吩咐祭司與利未人作什麼？(24:5)
c. 為何利未人不急速辦理？(24:5; 參王下12:7-9所載的原因)
d. 王於是發出什麼新令？(24:8)
e. 百姓對王的新安排作出什麼反應？(24:9-10)
f. 與其單發令，王作出了實際、公開和有監察性的安排（24:11-12）
i. 銀錢是要怎樣收集的？
ii. 錢櫃是要放在那裡？
iii. 誰是負責數錢的？為何需要兩個人？(見王下12:10)
iv. 誰來代替祭司監管工程及支付費用？(見王下12:11-12)
v. 這命令是否會影響祭司們的收入？(24:14; 參王下12:16)
(3) 這安排內中有什麼原則是適用於今天教會在金錢上的處理？
(4) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“Jehoiada chose two wives for him and he had sons and daughters.’” (2 Chr. 24:3)
We know that all the kings of Israel had many wives and that included the king after God’s own heart, David. However, this was not the will of God and it went against the stipulation of the Law of Moses which clearly states that, “He (referring to any future king of Israel) must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.” (Deut. 17:17)
For these kings to follow “the ways of this world” (Eph. 2:2) and to give in to their lust might be understandable, but for a godly priest like Jehoiada to give two wives to this child-king was absolutely unthinkable. However, it shows the power of the influence of the ways of this world. When every king in the nations around them took many wives and when all the kings before Joash followed this pattern with no exceptions, even a godly priest like Jehoiada had come to accept this as the “norm” without taking it seriously as an offense to the Law of Moses, and certainly not realizing the grave consequence it would have on the king.
This is much the same with us today. I still remember the days when I first became a Christian in the 60’s, when cohabitation was condemned not only by the church, but by society in general. These days, it is so commonly practiced that it raises no eye-brow any more even within many churches. The same can be said about divorce and homosexual unions.
However, we should learn from the Apostle Paul who lived almost 2,000 years from the time of the Law of Moses. Although homosexual practices had “come out of the closet” so to speak in his Greco-Roman times, his soul has not been desensitized by the power of the ways of his world and he insists in calling them sins according to the Word of the Lord (Rom. 1:26-27).
「耶何耶大為他娶了兩個妻，並且生兒養女。」(代下24:3)
我們曉得以色列和猶大的君王都是多娶妻妾的，連「合神心意」的大衛也不例外。但這卻非合神的心意。摩西的律法就清楚的吩咐：“他（指以色列的王）也不可為自己多立妃嬪，恐怕他的心偏邪；也不可為自己多積金銀。” (申17:17)
這些王明顯是跟隨世界的風俗（弗2:1），為情慾所勝。這或許是可以了解的。但連這敬畏神的祭司耶何耶大也跟隨了世俗的觀念，為年幼的約阿施王娶兩個妻子就不可思議了。可見世界的風俗有何等大的影響力。當以色列四圍邦國的王都是這樣多妻、以色列的王也一個一個的仿效他們，就成了風氣，連敬畏神的祭司也漸漸失去了靈裡對神話語的敏感度，看這風氣為「正常」的，不覺得與摩西律法有什麼大的衝突、也輕看了這風俗所帶來嚴重的後果。
今日也是一樣。我尚記得在初信時，不單是教會，就是世俗一般的觀念都不讚同婚前同居的。但數十年後的今天，不但是在世俗的社會中，就是在基督徒中，婚前的同居和性行為，巳不再被看為怪。連隨便的離婚，甚至同性戀也在基督徒中被「看慣了」。
但我們該從使徒保羅學個功課: 雖然他是活在距摩西律法有千多二千年後的社會，文化風俗已大為不同，同性戀也漸漸的在羅馬社會「走出來」。但他不為風俗改變所影響，而堅持聖經的教訓，力斥同性戀的不是（羅1:26-27）。
24:15-16—The death of Jehoiada
(1) Spend a moment reviewing the life of Jehoiada: How would you remember his life?
24:17-27—The Latter Years of Joash
(2) If you have not read the latter part of the life of Joash, what would you expect of him after the death of Jehoiada? Why?
(3) Why did these officials of Judah choose to come to Joash and pay homage to him after the death of Jehoiada? (v. 17)
(4) Why did the king listen to them and make a 180 degree turn in his relationship with the Lord? (vv. 18-19)
(5) What kind of political pressure might he face with the visit of these officials?
(6) The faithful priest (vv. 20-22)
a. Who was Zechariah?
b. To whom was his message directed?
c. Who was responsible for his death?
d. How could a seemingly godly king who once had great zeal for the Lord’s temple turn into a murderer of God’s servant? What was the only explanation you can have?
(7) How did the invasion by the army of Aram clearly serve as God’s punishment for the sins of Judah and its king? (v. 24)
(8) How did Joash die and how was he buried?
(9) Was it a fitting end to the life of Joash?
(10) If you were to write an epitaph for Joash, what would you say about him?
(11) 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。
24:15-16—耶何耶大壽終
(1) 請用一點時間重溫耶何耶大的事蹟：你最欣賞他的是什麼？
24:17-27—約阿施的後期
(2) 如果你尚未讀過約阿施的後期生活，你會在耶何耶大死後，對約阿施有什麼期望？為甚麼？
(3) 為何這些猶大（有勢力的）領袖要在耶何耶大死後來見約阿施？(24:17)
(4) 為何王竟聽從他們，作出生命180度的轉變？(24:18-19)
(5) 這些猶大領袖給王施加什麼壓力？
(6) 忠心的祭司(24:20-22)
a. 撒迦利亞是誰？
b. 他的信息是向誰發出的？
c. 是誰要為他的死負責？
d. 為何這曾為神殿發熱心的王，竟會變成殺先知的兇手？你能作出解釋嗎？
(7) 亞蘭軍的入侵如何清楚的表明是神的審判？(24:24)
(8) 約阿施是怎樣死亡和被埋葬的？
(9) 他所得的終局是否他該得的？
(10) 你會怎樣寫他的碑文？
(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 tribute 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 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 Judah, 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 yielded to political pressure and listened to the counsel of his officials in worshipping Asherah poles and other idols, and ordered to have Jehoiada’s son killed as he stood up to rebuke the people of their sins (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” (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” (24:16). On the contrary, when Joash was assassinated, he was buried in the City of David, “but not in the tombs of the kings” (24:25), a sign pointing to his rejection by God even in death!
「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，因為他竟離棄神和耶和華的殿，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（24:17, 18 & 21）。
當然，約阿施遭受到神最後的審判，但這審判不單在乎他的死亡（他被殺在牀上），更在乎他是怎樣被埋葬。聖經刻意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。” （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。” （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。
(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 did not follow the Lord whole-heartedly, what might have accounted for his difference from his father Joash, who even killed Zechariah the priest who rebuked his sin? (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) In his effort to strengthen the military power of Judah, what did Amaziah do? (vv. 5-6)
(6) Why did God use a man of God to ask him to send away the mercenaries from Israel? (vv. 7-8)
(7) What response would you have expected from Amaziah?
(8) How did Amaziah respond to the command of the Lord? (v. 9a)
(9) What was God’s reply? (v. 9b)
(10) Are you surprised that Amaziah obeyed the command of the Lord? Why or why not?
(11) The result of his obedience was two fold:
a. What happened to his battle with the men of Seir (i.e. the Edomites)? (vv. 11-12)
b. What did it mean to Amaziah?
c. What happened to the mercenaries he dismissed? (vv. 10, 13)
d. While the Bible is silent about Amaziah’s reaction to this, what impact do you think this incident would have on him and his people?
(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) 請略重溫約阿施後半生變成怎樣，和他遭到什麼收場。（24:15-27）
(2) 你認為承繼他的王會有轉機嗎？為什麼？
(3) 雖然亞瑪謝對神的心不專，但仍算是“行耶和華眼中看為正的事” 的王（25:3）。你認為他與連先知也殺害的約阿施有什麼分別呢？(25:1-3)
(4) 為何聖經特別提到亞瑪謝沒有殺死刺殺他父親者的後人？（參申24:16）
(5) 亞瑪謝用什麼方法來堅固國中的軍事勢力？(25:5-6)
(6) 為何神卻要他打發從以色列來的僱傭兵回家？(25:7-8)
(7) 你以為亞瑪謝會怎樣回應神的吩咐？
(8) 但他似乎最關心的是什麼？(25:9a)
(9) 神的回答是什麼？(25:9b)
(10) 你是否對亞瑪謝的聽命感到驚奇？為什麼？
(11) 亞瑪謝的聽命帶來兩方面的後果：
a. 與西珥（即以東）人的爭戰結果是怎樣？(25:11-12)
b. 這該對亞瑪謝與神的關係有什麼影響？
c. 但那些被遣散的僱傭兵卻帶來什麼禍害？(25:10, 13)
d. 雖然聖經並沒有提到亞瑪謝和百姓對此的反應，但你可以想像到他們會對這因聽命而帶來的後果有什麼反應嗎？
(12) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“Yet he did not put their children to death, but acted in accordance with what is written in the Law, in the Book of Moses where the Lord commanded: Parents shall 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 Chr. 25:4)
Like most kings of Judah, Amaziah “did what was right in the eyes of the Lord” (25:2) 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 his father’s death was debatable (his father was assassinated for his murder of the prophet Zechariah [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 Law, in the Book of Moses where the Lord commanded…” (25:4).
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 shall 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.
「卻沒有治死他們的兒子，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。」(代下25:4)
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” (25:2) ，但同時是多有虧欠的。聖經就特別提到，他所行極合神心意的其中一事，是與為父報仇有關的事。
至於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（24:25）。但亞瑪謝在報父仇之餘，“卻沒有治死他們(殺父之人)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” (25:4) 。
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，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；各人要為本身的罪而死。”
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。
25:14-16—The Aftermath of the Battle with Edom
(1) Do you think Amaziah’s decision to bring back the gods of the people of Seir came after or before the incident of the raid by the mercenaries in v. 13?
(2) Since the gods of the people of Seir could not protect the Edomites, why would he choose to worship them instead of the God who empowered him to victory?
(3) How did Amaziah respond to the rebuke of the prophet? (v. 16)
(4) What might have caused Amaziah to turn away from the Lord?
25:17-24—The Defeat by the King of Israel
(5) What did the victory over the Edomites lead to? (v. 19)
(6) Perhaps Jehoash had heard of the prophecy of v. 16. In any case, what was the meaning of his parable? (vv. 18-19)
(7) Why did Amaziah end up with such a complete defeat? (v. 20)
(8) Although Amaziah outlived his adversary by 15 years, what kind of death did he meet with eventually? (v. 27)
(9) 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。
25:14-16—得勝以東人的後果
(1) 你認為亞瑪謝把西珥神像帶回國之舉，是僱傭兵作亂之前或後的事？
(2) 像先知所言，這西珥神不能拯救西珥人，為何亞瑪謝還要拜他，而離棄使他得勝的神？
(3) 亞瑪謝怎樣回應先知的責備？(25:16)
(4) 為何亞瑪謝會變成這樣？
25:17-24—亞瑪謝敗在以色列王手上
(5) 這次勝過以東人怎樣改變了亞瑪謝？(25:19)
(6) 以色列王想必是聽過先知責備亞瑪謝的話。無論如何，他對亞瑪謝所說的比喻的總意是什麼？(25:18-19)
(7) 為何亞瑪謝在這場爭戰中竟然慘敗？(25:20)
(8) 雖然以色列王是先死，而亞瑪謝卻比他多活15年：亞瑪謝至終的收場是怎樣？(25:27)
(9) 今天你得到的信息是什麼？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 Chr.25:25)
The lives of Amaziah and Jehoash appeared to be so intertwined that the Bible somehow speaks of the longer reign of Amaziah by referring to that of Jehoash (25:25), 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”, though not wholeheartedly (25:2).
One would then assume that Jehoash would continue to defy the Lord and Amaziah would continue to follow the ways 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 appeared to be awakened by the impending death of the great prophet Elisha. His visit to and wailing over the dying Elisha saying "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 Chr. 25:20-24).
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 even worship the gods of Edom (25:14). His pride had further emboldened him to attack Israel ending in the complete defeat mentioned above. Eventually he was assassinated by his own officials (25:27), 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。」(代下25:25)
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(25:25) 。不過，這二王的背景與生命歷程卻是恰恰相反的。
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(25:2) ，只是心不專誠。
因此，我們會以為約阿施會繼續行惡、亞瑪謝則會繼續的敬畏神。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。因而，我們看到他弱小的軍隊，在他後期治國的期間，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(25:14)。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(25:27) —跟足父親的腳踪，在作王的後期離開神，也被弒殺身亡！