서론
无标题
英文原文
We read, in the foregoing chapter, of the carrying away of Jehoram's sons and his wives; but here we find one of his sons and one of his wives left, his son Ahaziah and his wife Athaliah, both reserved to be the shame and plague of his family. I. Ahaziah was the shame of it as a partaker, 1. In the sin, and, 2. In the destruction, of the house of Ahab, 2Ch 22:1-9. II. Athaliah was the plague of it, for she destroyed all the seed-royal, and usurped the throne, 2Ch 22:10-12.
1-9
Ahaziah Slain by Jehu (884 BC)
亚哈谢被耶户所杀（主前884年）
¹ 耶路撒冷的居民立他的小儿子亚哈谢接续他作王；因为跟随阿拉伯人来的军兵曾杀了年长的众子；于是犹大王约兰的儿子亚哈谢作了王。
² 亚哈谢登基的时候年四十二岁，在耶路撒冷作王一年。他母亲名叫亚他利雅，是暗利的孙女。
³ 亚哈谢也行亚哈家的道；因为他母亲给他主谋，使他行恶。
⁴ 他行耶和华眼中看为恶的事，像亚哈家一样；因他父亲死后，亚哈家的人给他主谋，使他至于败亡。
⁵ 他听从他们的计谋，同以色列王亚哈的儿子约兰往基列的拉末去，与亚兰王哈薛争战；亚兰人打伤了约兰。
⁶ 约兰在拉末与亚兰王哈薛打仗的时候，受了伤，就回耶斯列医治。犹大王约兰的儿子亚撒利雅因为约兰病了，就下耶斯列去探望他。
⁷ 亚哈谢去见约兰就被害，这是出乎神；因为他到了，就与约兰同出攻击宁示的孙子耶户——耶户是耶和华所膏、要剪除亚哈家的。
⁸ 耶户向亚哈家施行审判的时候，遇见犹大的首领和亚哈谢弟兄的儿子们，就是服事亚哈谢的，就把他们都杀了。
⁹ 亚哈谢躲藏在撒玛利亚，耶户寻找他；人捉住他，送到耶户那里，将他杀了。他们把他的尸首葬了，因为他们说：他是尽心寻求耶和华之约沙法的儿子。这样，亚哈谢的家无力保守国权。
我们在此看见关于亚哈谢作王的记载——他作王的时间极短（只有一年），但除非他作得更好，一年已够长了。他在代下21:17称为「约亚哈斯」；此处称为「亚哈谢」，是同一个名字，意义相同，只是组成的字调换了位置。这里说他登基的时候年四十二岁（代下22:2），这不可能，因为他父亲——他的前任——死时不过四十岁；又说（王下8:26）他「登基的时候年二十二岁」。有人认为这四十二是他母亲亚他利雅的年龄，因为原文作「他是四十二岁的儿子」，即所出之母为这年龄；把她年龄放在他身上，正是对他的羞辱，因为她操纵他、为所欲为——实际上是她在作王，他不过是徒有虚名而已。许多好的解经家愿意承认，这一点和另外几个这样的难处，是出于抄录者的笔误——把四十二写作二十二，而可纠正此错误的抄本可能已失传。许多古译本在此作二十二。如今印行的书几乎没有不带「勘误」的，但作者并不因此否认该书，印件的错误也不归咎于作者；公允的读者可凭上下文，或与该书其他部分对照来改正，正如我们在此很容易办到的一样。
亚哈谢作王的历史，简要地概括为两句（代下22:3,4）：他母亲和她的亲属给他主谋，使他行恶，并使他至于败亡。
一、他行了恶。虽然借着神特别的护理，他众兄长被杀之时他得以存活，被保留给王位——虽然他是最小的——「耶路撒冷的居民」把父亲极不光彩地埋葬之后，立他作王，盼望他能以此为戒，不蹈父辙，对自己和国家行得好些——但他却不受神恩或人恩的影响，「行亚哈家的道，行耶和华眼中看为恶的事，像他们一样」（代下22:3,4），意即他敬拜巴力和亚斯他录，以为（如博学的帕特里克主教所想）借着这些鬼魔作中保，可较易就近以色列神的最高「神格」；或以为「他们可随时为各样事」向之求助，「因为他们较近」，「并不那么尊严」，乃是「介于不死之神与必死之人之间」的中性存在——已成神的英雄；所以他们敬拜它们，正如罗马教会敬拜圣徒和天使一样。这已经够坏了；但我怕还有理由疑心更坏的事。我想他们视耶和华——他们列祖的神——与这些巴力全然一样，又视巴力与祂同等、同善；在一方面甚至更可取，因为巴力鼓励敬拜者行各样的淫乱和放纵，而以色列的神却严严禁止。
二、他受母亲和她的亲属主谋如此行。「他母亲给他主谋」（代下22:3），他们也是如此，「他父亲死后」（代下22:4）。父亲在世时，「父亲」设法使他持守偶像崇拜；父亲死后，亚哈家恐怕父亲悲惨的结局会使他退缩，便极力要把他紧紧牢笼在其中，使他作「地狱之子，比他们更甚七倍」。恶人的计谋使许多青年人初入世时堕落。这位年轻的王子原可从王子、官长、祭司、利未人那里得着更好的指教——他们在好祖父的时代因教训人认识神而闻名；但亚哈家迎合他的脾性，他「听从他们的计谋」，任凭他们引领，凡他们所要他作的，他都照办。凡离弃属神指引的，便是这样自贬自毁。
三、他所受的「主谋」使他至于败亡。结果正是如此。凡劝我们行恶的，便是劝我们至于败亡；他们阿谀、奉承、假意友善，实则是我们最坏的仇敌。凡败坏青年人的人，便是毁灭他们。
他们既把他暴露在亚兰人的刀剑之下——引诱他与以色列王约兰同去基列的拉末，在那里约兰受了伤——这已经够坏；那次的远征并不为他增光。在宗教的事上给我们恶计谋的人，若被我们听从，神便可以公义地使他们成为我们「在自己事务上」行愚妄的谋士。但还不止于此：因使他们与以色列王约兰亲密往来，便把他牵连在亚哈家共同的毁灭中。他在一个致命的时刻来访约兰（代下22:6），那时耶户正对那拜偶像的家施行神的审判，他便与他们一同被剪除（代下22:7-9）。
-
当看见并畏惧恶人同伴的祸害——与罪人结合的危险。即使不怕传染，也当怕毁灭。「要从巴比伦出来」，那将倾的家（启18:4）。
-
当看见并承认神的公义。祂的护理使亚哈谢正在这致命的关头来见约兰，使他与约兰同倒、如被网罗。这事我们先前已有记载（王下9:27,28）。此处又加说：他被体面地埋葬（不像约兰，尸首被抛在拿伯的葡萄园里，王下9:26），理由是他乃善王约沙法的孙子（外孙），「因为他尽心寻求耶和华」。如此，约沙法死后多年仍被记念得尊荣，连他那堕落不肖的后裔也因他的缘故受到相当的尊重。「义人的记念被称颂，恶人的名字必朽烂」。
英文原文
Ahaziah Slain by Jehu (884 BC)
¹ And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.
² Forty and two years old was Ahaziah when he began to reign, and he reigned one year in Jerusalem. His mother's name also was Athaliah the daughter of Omri.
³ He also walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly.
⁴ Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his counsellors after the death of his father to his destruction.
⁵ He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth-gilead: and the Syrians smote Joram.
⁶ And he returned to be healed in Jezreel because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel, because he was sick.
⁷ And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab.
⁸ And it came to pass, that, when Jehu was executing judgment upon the house of Ahab, and found the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah, he slew them.
⁹ And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he is the son of Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah had no power to keep still the kingdom.
We have here an account of the reign of Ahaziah, a short reign (of one year only), yet long enough, unless it had been better. He was called Jeho-ahaz (2Ch 21:17); here he is called Ahaz-iah, which is the same name and of the same signification, only the words of which it is compounded are transposed. He is here said to be forty-two years old when he began to reign (2Ch 22:2), which could not be, for his father, his immediate predecessor, was but forty when he died, and it is said (2Ki 8:26) that he was twenty-two years old when he began to reign. Some make this forty-two to be the age of his mother Athaliah, for in the original it is, he was the son of forty-two years, that is, the son of a mother that was of that age; and justly is her age put for his, in reproach to him, because she managed him, and did what she would—she, in effect, reigned, and he had little more than the title of king. Many good expositors are ready to allow that this, with some few more such difficulties, arise from the mistake of some transcriber, who put forty-two for twenty-two, and the copies by which the error should have been corrected might be lost. Many ancient translations read it here twenty-two. Few books are now printed without some errata, yet the authors do not therefore disown them, nor are the errors of the press imputed to the author, but the candid reader amends them by the sense, or by comparing them with some other part of the work, as we may easily do this.
The history of Ahaziah's reign is briefly summed up in two clauses, 2Ch 22:3,4. His mother and her relations were his counselors to do wickedly, and it was to his destruction.
I. He did wickedly. Though by a special providence of God he was preserved alive, when all his brethren were slain, and reserved for the crown, notwithstanding he was the youngest of them—though the inhabitants of Jerusalem, when they had buried his father ingloriously, made him king, in hopes he would take warning by that not to tread in his steps, but would do better for himself and his kingdom—yet he was not influenced by the favours either of God or man, but walked in the way of the house of Ahab, did evil in the sight of the Lord like them (2Ch 22:3,4), that is, he worshipped, Baalim and Ashtaroth, supposing (as the learned bishop Patrick thinks) that by these demons, as mediators, they might have easier access to the supreme Numen, the God of Israel, or that these they might resort to at all times and for all matters, as being nearer at hand, and not of so high a dignity, but of a middle nature between the immortal God and mortal men—deified heroes; so they worshipped them as the church of Rome does saints and angels. That was sufficiently bad; but I wish there was no reason to suspect worse. I am apprehensive that they looked upon Jehovah, the God of their fathers, to be altogether such a one as these Baalim, and them to be as great and as good as he, nay, upon one account, more eligible inasmuch as these Baalim encouraged in their worshippers all manner of lewdness and sensuality, which the God of Israel strictly forbade.
II. He was counselled by his mother and her relations to do so. She was his counsellor (2Ch 22:3) and so were they, after the death of his father, 2Ch 22:4. While his father lived he took care to keep him to idolatry; but, when he was dead, the house of Ahab feared lest his father's miserable end should deter him from it, and therefore they were very industrious to keep him closely to it, and to make him seven times more a child of hell than themselves. The counsel of the ungodly is the ruin of many young persons when they are setting out in the world. This young prince might have had better advice if he had pleased from the princes and the judges, the priests and the Levites, that had been famous in his good grandfather's time for teaching in the knowledge of God; but the house of Ahab humoured him, and he walked after their counsel, gave himself up to be led by them, and did just as they would have him. Thus do those debase and destroy themselves that forsake the divine guidance.
III. He was counselled by them to his destruction. So it proved. Those that counsel us to do wickedly counsel us to our destruction; while they fawn, and flatter, and pretend friendship, they are really our worst enemies. Those that debauch young men destroy them. It was bad enough that they exposed him to the sword of the Syrians, drawing him in to join with Joram king of Israel in an expedition to Ramoth-Gilead, where Joram was wounded, an expedition that was not for his honour. Those that give us bad counsel in the affairs of religion, if regarded by us, may justly be made of God our counsellors to do foolishly in our own affairs. But that was not all: by engaging him in an intimacy with Joram king of Israel, they involved him in the common ruin of the house of Ahab. He came on a visit to Joram (2Ch 22:6) just at the time that Jehu was executing the judgment of God upon that idolatrous family, and so was cut off with them, 2Ch 22:7-9. Here, 1. See and dread the mischief of bad company—of joining in with sinners. If not the infection, yet let the destruction be feared. Come out from Babylon, that falling house, Re 18:4. 2. See and acknowledge the justice of God. His providence brought Ahaziah, just at this fatal juncture, to see Joram, that he might fall with him and be taken as in a snare. This we had an account of before, 2Ki 9:27,28. It is here added that he was decently buried (not as Jehoram, whose dead body was cast into Naboth's vineyard, 2Ki 9:26), and the reason given is because he was the son (that is, the grandson) of good Jehoshaphat, who sought the Lord with his heart. Thus is he remembered with honour long after his death, and some respect shown even to his degenerate unworthy seed for his sake. The memory of the just is blessed, but the name of the wicked shall rot.
10-12
Athaliah Usurps the Throne (884 BC)
亚他利雅篡位（主前884年）
¹⁰ 亚哈谢的母亲亚他利雅见她儿子死了，就起来剿灭犹大王室所有后裔。
¹¹ 但王的女儿约示巴将亚哈谢的儿子约阿施从正要被杀的王子中偷出来，把他和他的乳母都放在卧房里。约示巴是约兰王的女儿，祭司耶何耶大的妻；她原是亚哈谢的妹妹，故此将他藏起来，躲避亚他利雅，免得被杀。
¹² 约阿施和他们同藏在神殿里六年。亚他利雅却治理那地。
我们在此所见，与前书（王下11:1-16等）所记相同。
-
一个恶妇图谋毁灭大卫家，好在大卫家的废墟上为自己立一个宝座。亚他利雅残暴地剿灭了王室的全部后裔（代下22:10），或许打算将来把犹大的冠冕传给自己的一些亲属，使她的家族虽在以色列被耶户所灭，却能在犹大扎根。
-
一个敬虔的妇人则有效地保全了大卫家不致被全然除灭。已故王的一个儿子——一个一岁的婴孩——从死尸中被救出来，因耶何耶大妻子的悉心照料而得以存活（代下22:11,12），「为要给神的受膏者设立明灯」；因为神的话没有一句会落空。
英文原文
Athaliah Usurps the Throne (884 BC)
¹⁰ But when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal of the house of Judah.
¹¹ But Jehoshabeath, the daughter of the king, took Joash the son of Ahaziah, and stole him from among the king's sons that were slain, and put him and his nurse in a bedchamber. So Jehoshabeath, the daughter of king Jehoram, the wife of Jehoiada the priest, (for she was the sister of Ahaziah,) hid him from Athaliah, so that she slew him not.
¹² And he was with them hid in the house of God six years: and Athaliah reigned over the land.
We have here what we had before, 2Ki 11:1-16, etc. 1. A wicked woman endeavouring to destroy the house of David, that she might set up a throne for herself upon the ruins of it. Athaliah barbarously cut off all the seed-royal (2Ch 22:10), perhaps intending to transmit the crown of Judah after herself to some of her own relations, that though her family was cut off in Israel by Jehu it might be planted in Judah. 2. A good woman effectually preserving it from being wholly extirpated. One of the late king's sons, a child of a year old, was rescued from among the dead, and saved alive by the care of Jehoiada's wife (2Ch 22:11,12), that a lamp might be ordained for God's anointed; for no word of God shall fall to the ground.
我们在前一章读到约兰的众子和众妻被掳去；但这里我们发现他的一个儿子和一个妻子却留下下来，就是他的儿子亚哈谢和他的妻子亚他利雅——这两个人都被存留，要作他家的羞耻与祸患。一、亚哈谢因有份于亚哈家的事而作他家的羞耻：1. 在罪上有份，2. 在毁灭上有份（代下22:1-9）。二、亚他利雅则是这家的祸患，因为她灭绝了王室所有的后裔，又篡夺了王位（代下22:10-12）。