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繁體中文
英語原文
Never surely did any kingdom change its king so much for the worse as Judah did, when Jehoram, one of the vilest, succeeded Jehoshaphat, one of the best. Thus were they punished for not making a better use of Jehoshaphat's good government, and their disaffectedness (or coldness at least) to his reformation, 2Ch 20:33. Those that knew not now to value a good king are justly plagued with a bad one. Here is, I. Jehoram's elevation to the throne, 2Ch 21:1-3. II. The wicked course he took to establish himself in it, by the murder of his brethren, 2Ch 21:4. III. The idolatries and other wickedness he was guilty of, 2Ch 21:5,6,11. IV. The prophecy of Elijah against him, 2Ch 21:12-15. V. The judgments of God upon him, in the revolt of his subjects from him (2Ch 21:8-10) and the success of his enemies against him, 2Ch 21:16,17. VI. His miserable sickness and inglorious exit, 2Ch 21:18-20. VII. The preservation of the house of David notwithstanding, 2Ch 21:7.
1-11
Jehoram's Wicked Reign (889 BC)
繁體中文
約蘭的惡政（主前 889 年）
¹ 約沙法與他列祖同睡，葬在大衛城裡他列祖的墳地裡；他兒子約蘭接續他作王。 ² 約沙法有弟兄的兒子們，就是亞撒利雅、耶歇、撒迦利雅、亞撒利雅、米迦勒、示法提雅；這都是猶大王約沙法的兒子。 ³ 他們的父親把許多金銀、財寶和猶大的堅固城賜給他們為禮物；但將國賜給約蘭，因為他是長子。 ⁴ 約蘭登了他父親的國位，奮勇自強，就用刀殺了他所有的弟兄，和以色列的幾個首領。 ⁵ 約蘭登基的時候三十二歲，在耶路撒冷作王八年。 ⁶ 他行以色列諸王的道路，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。 ⁷ 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。 ⁸ 約蘭年間，以東人背叛猶大，脫離他的權下，自己立王。 ⁹ 約蘭就帶領他的首領和所有的戰車，夜間起來，攻擊圍困他的以東人和戰車長。 ¹⁰ 這樣，以東人背叛猶大，脫離他的權下，直到今日。那時立拿也背叛了，因為約蘭離棄了他列祖的神耶和華。 ¹¹ 他又在猶大諸山建造邱壇，使耶路撒冷的居民行邪淫，誘惑猶大人隨從。
此處我們看到：
一、約沙法對約蘭是個極其細心、寵愛的父親。他有許多兒子，此處一一列出（代下二十一2）；又說（代下二十一13）他們都比約蘭好，更有智慧和美德，也照著所受的教養行事為人，而約蘭卻背道而馳。他們都大有盼望，任何一個都比他更配作王；然而因他是長子（代下二十一3），他父親就把國位留給他，又分給他兄弟們產業，安排他們安頓，不至攪擾他；正如亞伯拉罕立以撒為繼承人時，把別的兒女打發走，並賜他們禮物。約沙法在此對兒子十分恩慈公正，這本該使約蘭尊敬他、跟從這樣一位好父親的腳蹤行。然而最蒙父母寵愛的兒女對父母最不孝順，這並非罕見的事。他如此行對百姓是否明智公正，我不敢說。憑長子權他本可雙倍承受父親的產業（申二十一17）。但他既顯得全然不配執掌政權（政權的目的乃是百姓的福祉），又會拆毀他父親所建立的一切，那麼也許把他廢去、改立另一個有盼望、不像他那樣傾向拜偶像的兒子，倒更好。權柄是神聖之物，人可用以行極大的善，也可用以行極大的惡；因此「Detur digniori——當賜給配得的人」。「Salus populi suprema lex——百姓的安全乃是首要考慮」。
二、約蘭對他父親的兒子們是個極其殘忍的兄弟。他一坐穩寶座，就用刀殺了他所有的弟兄——或是藉著誣告、假法律之名而行，或是更可能藉著暗殺。他藉著某個惡人的手把他們全部謀殺了，大概藉口說：不把他們除掉，他就不能在政權中安穩。心懷惡意的人，往往無端猜忌周圍的人。惡人無故懼怕，或假裝懼怕，為要掩飾自己的惡意。約蘭大概恨惡他的弟兄並殺害他們，原因正如該隱恨惡亞伯並殺了他一樣——因為他們的敬虔定了他的不敬虔的罪，又為他們贏得他所失落的百姓的尊重。他與他們一同殺了以色列的幾個首領——那些依附他們、或可能為他們報仇的人。猶大的首領，就是那「將認識耶和華的善道教訓百姓」的（代下十七7），在此被稱為「以色列的首領」，正如從前被稱為「以色列的族長」（代下十九8），因為他們是真正的以色列人，是誠實的人。那好父親交在他們手中的刀劍，這惡兒子卻刺進他們的腹中。那「以血立國」的人有禍了（哈二12）；這根基必使上層建築沉淪。
三、約蘭是個極惡的王，敗壞了他的國度，毀了他好父親和好祖父所推行的改革：「他行亞哈家的道」（代下二十一6），設立邱壇——百姓自己本就太熱中於此——又竭力復興偶像崇拜（代下二十一11）。1. 至於耶路撒冷的居民，他既在朝廷中，就輕易引誘他們陷入屬靈的淫亂：「他使他們行邪淫」，誘惑他們「吃祭偶像之物」（啟二20）。2. 鄉下的百姓似乎較難被帶入此道；但那些不肯被諂媚所敗壞的人，就被強迫參與他可憎的偶像崇拜：「他誘惑猶大人隨從。」他把為建立教會而賜的權柄，用來毀滅教會。
四、當他離棄神和神的敬拜時，他的臣民也脫離了對他的效忠。1. 那些向他進貢的外省如此行了。以東人背叛（代下二十一8），他雖然懲罰了他們（代下二十一9），卻不能使他們降服（代下二十一10）。2. 他本國的一座城也如此行了。立拿背叛了（代下二十一10），自立為自由邦，正如古時它有自己的王一樣（書十二15）。此處也說明了原因——不僅是神為何允許，也是他們為何如此行：他們擺脫他的統治，是因為他離棄了他列祖的神耶和華，成了拜偶像和敬拜假神的人；他們若繼續臣服於他，就不能沒有被引誘離棄神和本分的危險。他忠於神時，他們也忠於他；但他丟棄神時，他們也丟棄他。這理由能否為他們的背叛辯護姑且不論，卻足以為安排此事的神的護理辯護。
五、然而神顧念祂與大衛家所立的約，因此不願毀滅那王家，雖然它已如此可悲地敗壞和退化（代下二十一7）。這些事我們先前已讀過（王下八19～22）。這約的要旨是：大衛的後裔雖因過犯受罰，這約卻永不廢棄（詩八十九30～37等）。
英語原文
Jehoram's Wicked Reign (889 BC)
¹ Now Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David. And Jehoram his son reigned in his stead.
² And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Israel.
³ And their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram; because he was the firstborn.
⁴ Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel.
⁵ Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.
⁶ And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD.
⁷ Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever.
⁸ In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.
⁹ Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots.
¹⁰ So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers.
¹¹ Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.
We find here,
I. That Jehoshaphat was a very careful indulgent father to Jehoram. He had many sons, who are here named (2Ch 21:2), and it is said (2Ch 21:13) that they were better than Jehoram, had a great deal more wisdom and virtue, and lived up to their education, which he went counter to. They were very hopeful, and any of them more fit for the crown than he; and yet, because he was the first-born (2Ch 21:3), his father secured the kingdom to him, and portioned his brethren and disposed of them so as that they would be easy and give him no disturbance; as Abraham, when he made Isaac his heir, dismissed his other children with gifts. Herein Jehoshaphat was very kind and fair to his son, which might have obliged him to be respectful to him, and tread in the steps of so good a father. But it is no new thing for the children that have been most indulged by their parents to be least dutiful to them. Whether in doing this he acted wisely and well for his people, and was just to them, I cannot say. His birthright entitled him to a double portion of his father's estate, De 21:171. But if he appeared utterly unfit for government (the end of which is the good of the people), and likely to undo all that his father had done, it would have been better perhaps to have set him aside, and taken the next that was hopeful, and not inclined as he was to idolatry. Power is a sacred thing, with which men may either do much good or much hurt; and therefore Detur digniori—Let him that deserves it have it. Salus populi suprema lex—The security of the people is the first consideration.
II. That Jehoram was a most barbarous brother to his father's sons. As soon as he had settled himself in the throne he slew all his brethren with the sword, either by false accusation, under colour of law, or rather by assassination. By some wicked hand or other he got them all murdered, pretending (it is likely) that he could not think himself safe in the government till they were taken out of the way. Those that mean ill themselves are commonly, without cause, jealous of those about them. The wicked fear where no fear is, or pretend to do so, in order to conceal their malice. Jehoram, it is likely, hated his brethren and slew them for the same reason that Cain hated Abel and slew him, because their piety condemned his impiety and won them that esteem with the people which he had lost. With them he slew divers of the princes of Israel, who adhered to them, or were likely to avenge their death. The princes of Judah, those who had taught the good knowledge of the Lord (2Ch 17:7), are here called princes of Israel, as before fathers of Israel (2Ch 19:8), because they were Israelites indeed, men of integrity. The sword which the good father had put into their hands this wicked son sheathed in their bowels. Woe unto him that thus foundeth a kingdom in blood (Hab 2:12); it will prove a foundation that will sink the superstructure.
III. That Jehoram was a most wicked king, who corrupted and debauched his kingdom, and ruined the reformation that his good father and grandfather had carried on: He walked in the way of the house of Ahab (2Ch 21:6), made high places, which the people were of themselves too forward to make, and did his utmost to set up idolatry again, 2Ch 21:11. 1. As for the inhabitants of Jerusalem, where he kept his court, he easily drew them into his spiritual whoredom: He caused them to commit fornication, seducing them to eat things sacrificed to idols, Re 2:20. 2. The country people seem to have been brought to it with more difficulty; but those that would not be corrupted by flatteries were driven by force to partake in his abominable idolatries: He compelled Judah thereto. He used that power for the destruction of the church which was given him for the edification of it.
IV. That when he forsook God and his worship his subjects withdrew from their allegiance to him. 1. Some of the provinces abroad that were tributaries to him did so. The Edomites revolted (2Ch 21:8), and, though he chastised them (2Ch 21:9), yet he could not reduce them, 2Ch 21:10. 2. One of the cities of his own kingdom did so. Libnah revolted (2Ch 21:10) and set up for a free state, as of old it had a king of its own, Jos 12:15. And the reason is here given, not only why God permitted it, but why they did it; they shook off his government because he had forsaken the Lord God of his fathers, had become an idolater and a worshipper of false gods, and they could not continue subject to him without some danger of being themselves also drawn away from God and their duty. While he adhered to God they adhered to him; but, when he cast God off, they cast him off. Whether this reason will justify them in their revolt of no, it will justify God's providence which ordered it so.
V. That yet God was tender of his covenant with the house of David, and therefore would not destroy the royal family, though it was so wretchedly corrupted and degenerated, 2Ch 21:7. These things we had before, 2Ki 8:19-22. The tenour of the covenant was that David's seed should be visited for their transgressions, but the covenant should never be broken, Ps 89:30-37, etc.
12-20
Jehoram's Miserable End (884 BC)
繁體中文
約蘭的悲慘結局（主前 884 年）
¹² 先知以利亞寄信給他，說：「耶和華你祖大衛的 神如此說：『因為你沒有效法你父約沙法的道路，也沒有效法猶大王亞撒的道路， ¹³ 卻效法以色列諸王的道，使猶大和耶路撒冷的居民行邪淫，像亞哈家一樣；又殺了你父家比你更好的眾兄弟； ¹⁴ 所以耶和華必降大災擊打你的百姓、你的兒女、你的妻子和你的財產； ¹⁵ 至於你，你的腸必患重病，日復一日，直到腸子因病墜落出來。』」 ¹⁶ 此外，耶和華激動非利士人和靠近古實的阿拉伯人的心，去攻擊約蘭。 ¹⁷ 他們上來攻入猶大，侵佔境內，擄去了王宮裡一切所找到的財物，並他的眾子和妻子；除了最小的兒子約哈斯之外，沒有留下一個兒子給他。 ¹⁸ 這些事以後，耶和華又用不能治的病擊打他的腸。 ¹⁹ 過了兩年，他的腸子因病墜落出來；他就患重病而死。他的百姓沒有為他焚燒香料，像為他列祖焚燒的一樣。 ²⁰ 他登基的時候年三十二歲，在耶路撒冷作王八年；他去世無人思慕。他們卻葬他在大衛城裡，只是不葬在諸王的墳墓裡。
此處有：一、 神藉先知以利亞的一封信送給約蘭的警告。由此看來，約蘭是在以利亞升天之前登基、顯出他本性的。誠然，我們看見以利沙事奉約沙法，並在以利亞升天的故事之後被稱為「從前倒水在以利亞手上的」（王下 3:11）；但那可能是在以利亞尚在世之時發生，而那描述也可能在他尚在世時便已給出；並且那段歷史確實不在其正確的位置，因為我們在以利亞升天之前就讀到了約沙法的死和約蘭的登基（王上 22:50）。我們假設他離世的時候近了，不能親自去見約蘭；但既聽見他謀殺兄弟的大惡，便留下了這封信——大概是交給以利沙——要趁第一次機會送去，好使這信或成為使他歸正的方法，或成為控告他的見證——他已被公平地告知此事的結局。這信息是奉「他祖大衛的 神耶和華」之名送達的（代下 21:12），以他與大衛的關係責備他——這雖是他的尊榮，卻也是他敗壞的加重因素。1. 他的罪行被坦白指控——偏離了 神的善道，那是他從小所受教的，也是他的好父親和祖父的榜樣所引導、所鼓勵他去行的，他們都平安尊榮地生、平安尊榮地死（代下 21:12）——效法亞哈家的道，那不敬虔、可恥的家族——在他國中設立並強推偶像崇拜——以及謀殺他的兄弟，因為他們比自己更好（代下 21:13）。這些就是控告他的要點。2. 他因這些罪而被判刑；他被告知，他的罪必成為毀滅的緣由：（1）他的國和家的毀滅（代下 21:14）：「耶和華必以重擊——就是爭戰與被擄的擊打——擊打你的百姓、你的兒女」等等。惡人把 神的審判帶到周圍一切人身上。他的百姓受罰是公義的，因為他們附從了他的偶像崇拜；他的妻子也受罰，因為她們引他行這事。（2）他的健康與生命的毀滅：「你必患重病，極其痛苦、漫長，至終致命」（代下 21:15）。這是他事先受警告的，使血歸到他自己的頭上，因為守望者已盡了他的本分；並且當這些如此具體預言的事發生之時，便可顯明它們並非偶然發生，而是因他的罪受罰，並且是出於這旨意。如今他若既從亞哈學了行惡，也從亞哈學了在收到以利亞這威嚇信息之時自卑——若他像王上 21:27 那樣「撕裂衣服、披上麻布、禁食」——誰知道他不也能像亞哈那樣，至少獲得緩刑呢？但看不出他曾理會此事；他把這信當作廢紙丟在一邊；以利亞在他看來「如同戲弄人的」。但凡不肯信的，必親自感受。
二、因他輕忽警告，那所威脅的審判便臨到他。剛硬的罪人在來世——那是未來的、眼不能見的——之痛苦的威脅面前，不肯受驚離罪、歸向悔改，並不為奇；因為連今世痛苦的確定前景——財產的敗落和健康的毀壞——都不能約束他們離開惡道。
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此處看見約蘭被剝奪了一切安慰。 神激動了「他鄰舍的心」去攻擊他——他們曾愛戴敬畏約沙法，如今卻恨惡藐視他，看一國換了神為可恥之事。他們或因某個機會向他挑釁，侵入他的境土，但看來既不攻擊小民也不攻擊大人，只攻擊王宮；他們直奔那裡，「擄去了宮中一切所找到的財物」。除「王的妻子」和「他的眾子」之外，未提他們擄去何人為囚（代下 21:17）。 神藉此顯明這爭論是與他和他的家。此處只說他們「擄去」他的兒子；但我們看見（代下 22:1）他們把眾子「全都殺了」。血債血償。他殺了所有的兄弟以鞏固自己；如今他的眾子除了一個之外全被殺了，他因此被削弱。他若不屬大衛的家，那一個也逃不掉。耶羅波安的家、巴沙的家、亞哈的家被毀之時，連一個也沒有留下；但大衛的家不可全然被拔除，雖然有時敗壞得極其悲慘，因為其中有福分——這福分不小於彌賽亞之福。
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看他被「極重又長久的病」所折磨，正如律法中對那些不肯「敬畏耶和華他們的 神」的人所威脅的（申 28:58–59）。他的病極其痛苦，在腸中發作，產生持續的劇痛，並有其他重病併發。這患難又極其漫長。他病了兩年，不得解救；因為病不能治，雖然他正值壯年，還不到四十歲。亞撒——他的心向 神完全，雖然在某些事上略有偏差——只是腳上有病；但約蘭——他的心邪惡——卻被擊在內臟；他對兄弟沒有慈悲之腸，自己卻在腸中受災，以致腸子墜落出來。甚至敬虔的人、 神所極其親愛的人，也可能受這類疾病的折磨；但對他們而言，這是父愛的懲治，靠著 神聖安慰的扶持，靈魂仍可安居，即使身體躺臥在痛苦之中。這些重病正是在他被劫掠家財、妻兒被擄之後才臨到他。（1）或許他為那災禍而生的憂傷與心靈痛苦引發了他的病，或至少加重了它。（2）藉這病他無力作任何事來救回他們，或為自己所受的傷害報仇。（3）無疑這大大加增了他在病中的憂愁——他失去了妻子兒女的陪伴，家中一切財產都被擄去。患病又貧窮、患病又孤單，尤其是患病又在罪中、患病又在 神咒詛之下、患病又無恩典承當患難、又無安慰以抵償——這是最可悲的境況。
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看他被羞辱地埋葬。他作王不過八年，然後「去世無人思慕」（代下 21:20）。活著無人看重，死了無人哀悼，所有人都願耶路撒冷不再遭受更大的損失。為表示他們對他少有敬愛，他們不肯「葬他在諸王的墳墓裡」，認為他不配與那些治理得體的列王同列。他的身體被排除在列祖的墳墓之外，或許是護理所安排，作為一種暗示：惡人死後其靈魂與義人之靈永遠分離。他們還加上一層羞辱：「沒有為他焚燒香料，像為他列祖焚燒的一樣」（代下 21:19）。他們對他的記念毫不甜美寶貴，所以不用任何香氣或貴重香料來尊崇它，雖然我們可以推想他經過如此長久而可憎的病，屍體需要點甚麼來除臭。大多數百姓雖然易於拜偶像，卻對他們拜偶像的王並無真正的善意。邪惡與褻瀆使人連在那些自己宗教信仰不多的人眼中也成為可鄙；而天然的良心本身往往尊敬那些真正敬虔的人。凡「藐視 神 的」，必如約蘭一樣「被輕看」。
英語原文
Jehoram's Miserable End (884 BC)
¹² And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,
¹³ But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself:
¹⁴ Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods:
¹⁵ And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.
¹⁶ Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians:
¹⁷ And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons.
¹⁸ And after all this the LORD smote him in his bowels with an incurable disease.
¹⁹ And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers.
²⁰ Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.
Here we have, I. A warning from God sent to Jehoram by a writing from Elijah the prophet. By this it appears that Jehoram came to the throne, and showed himself what he was before Elijah's translation. It is true we find Elisha attending Jehoshaphat, and described as pouring water on the hands of Elijah, after the story of Elijah's translation (2Ki 3:11); but that might be, and that description might be given of him, while Elijah was yet on earth: and it is certain that that history is put out of its proper place, for we read of Jehoshaphat's death, and Jehoram's coming to the crown, before we read of Elijah's translation, 1Ki 22:50. We will suppose that the time of his departure was at hand, so that he could not go in person to Jehoram; but that, hearing of his great wickedness in murdering his brethren, he left this writing it is probable with Elisha, to be sent him by the first opportunity, that it might either be a means to reclaim him or a witness against him that he was fairly told what would be in the end hereof. The message is sent him in the name of the Lord God of David his father (2Ch 21:12), upbraiding him with his relation to David as that which, though it was his honour, was an aggravation of his degeneracy. 1. His crimes are plainly charged upon him—his departure from the good ways of God, in which he had been educated, and which he had been directed and encouraged to walk in by the example of his good father and grandfather, who lived and died in peace and honour (2Ch 21:12)—his conformity to the ways of the house of Ahab, that impious scandalous family—his setting up and enforcing idolatry in his kingdom—and his murdering his brethren because they were better than himself, 2Ch 21:13. These are the heads of the indictment against him. 2. Judgment is given against him for these crimes; he is plainly told that his sin should certainly be the ruin, (1.) Of his kingdom and family (2Ch 21:14): "With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children," etc. Bad men bring God's judgments upon all about them. His people justly suffer because they had complied with his idolatry, and his wives because they had drawn him to it. (2.) Of his health and life: "Thou shalt have great sickness, very painful and tedious, and at last mortal," 2Ch 21:15. This he is warned of before, that his blood might be upon his own head, the watchman having delivered his soul; and that when these things so particularly foretold, came to pass, it might appear that they did not come by chance, but as the punishment of his sins, and were so intended. And now if, as he had learned of Ahab to do wickedly, he had but learned even of Ahab to humble himself upon the receipt of this threatening message from Elijah—if, like (1Ki 21:27), he had rent his clothes, put on sackcloth, and fasted—who knows but, like him, he might have obtained at least a reprieve? But it does not appear that he took any notice of it; he threw it by as waste-paper; Elijah seemed to him as one that mocked. But those that will not believe shall feel.
II. The threatened judgments brought upon him because he slighted the warning. No marvel that hardened sinners are not frightened from sin and to repentance by the threatenings of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates and the ruin of their healths, will not restrain them from vicious courses.
1. See Jehoram here stripped of all his comforts. God stirred up the spirit of his neighbours against him, who had loved and feared Jehoshaphat, but hated and despised him, looking upon it as a scandalous thing for a nation to change their gods. Some occasion or other they took to quarrel with him, invaded his country, but, as it should seem, fought neither against small nor great, but the king's house only; they made directly to that, and carried away all the substance that was found in it. No mention is made of their carrying any away captive but the king's wives and his sons, 2Ch 21:17. Thus God made it evident that the controversy was with him and his house. Here it is only said, They carried away his sons; but we find (2Ch 22:1) that they slew them all. Blood for blood. He had slain all his brethren, to strengthen himself; and now all his sons are slain but one, and so he is weakened. If he had not been of the house of David, that one would not have escaped. When Jeroboam's house, and Baasha's, and Ahab's, were destroyed, there was none left; but David's house must not be wholly extirpated, though sometimes wretchedly degenerated, because a blessing was in it, no less a blessing than that of the Messiah.
2. See him tormented with sore diseases and of long continuance, such as were threatened in the law against those that would not fear the Lord their God, De 28:58,59. His disease was very grievous. It lay in his bowels, producing a continual griping, and with this there was a complication of other sore diseases. The affliction was moreover very tedious. Two years he continued ill, and could get no relief; for the disease was incurable, though he was in the prime of life, not forty years old. Asa, whose heart was perfect with God though in some instances he stepped aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards, and he that had no bowels of compassion towards his brethren was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them they are fatherly chastisements, and by the support of divine consolations the soul may dwell at ease even then when the body lies in pain. These sore diseases seized him just after his house was plundered and his wives and children were carried away. (1.) Perhaps his grief and anguish of mind for that calamity might occasion his sickness, or at least contribute to the heightening of it. (2.) By this sickness he was disabled to do any thing for the recovery of them or the revenge of the injury done him. (3.) It added, no doubt, very much to his grief, in his sickness, that he was deprived of the society of his wives and children and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and destitute of grace to bear the affliction, and of comfort to counter-balance it—is a most deplorable case.
3. See him buried in disgrace. He reigned but eight years, and then departed without being desired, 2Ch 21:20. Nobody valued him while he lived, none lamented him when he died, but all wished that no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bury him in the sepulchres of the kings, as thinking him unworthy to be numbered among them who had governed so ill. The excluding of his body from the sepulchres of his fathers might be ordered by Providence as an intimation of the everlasting separation of the souls of the wicked after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, 2Ch 21:19. His memory was far from being sweet and precious to them, and therefore they did not honour it with any sweet odours or precious spices, though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and profaneness make men despicable even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. Those that despise God shall be lightly esteemed, as Jehoram was.
一個國家換君王之時，恐怕從未有像猶大這樣變得更糟的：約沙法是極賢明的君王，繼位的約蘭卻是極卑劣的人。這是對他們的刑罰，因為他們沒有善用約沙法的善政，對他的改革也心懷不滿（至少是冷漠）（代下 20:33）。那些不懂得珍惜好君王的人，活該受壞君王的轄制。本章內容：一、約蘭登基（代下 21:1-3）。二、他為鞏固王位所行的惡道——謀害自己的眾兄弟（代下 21:4）。三、他所犯拜偶像及別樣的惡（代下 21:5,6,11）。四、以利亞對他所發的預言（代下 21:12-15）。五、神加於他的審判：臣民叛離他（代下 21:8-10），仇敵勝了他（代下 21:16,17）。六、他悲慘的病患與黯然的結局（代下 21:18-20）。七、大衛家卻仍蒙保守（代下 21:7）。