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英文原文
This chapter gives us the history of the reign of Joash, which does not answer to that glorious beginning of it which we had an account of in the foregoing chapter; he was not so illustrious at forty years old as he was at seven, yet his reign is to be reckoned one of the better sort, and appears much worse in Chronicles (2Ch 24:1-27) than it does here, for there we find the blood of one of God's prophets laid at his door; here we are only told, I. That he did well while Jehoiada lived, 2Ki 12:1-3. II. That he was careful and active to repair the temple, 2Ki 12:4-16. III. That after a mean compact with Hazael (2Ki 12:17,18) he died ingloriously, 2Ki 12:19-21.
1-3
The Reign of Joash, King of Judah (878 BC)
简体中文
犹大王约阿施的统治（主前878年）
¹ 耶户第七年，约阿施登基，在耶路撒冷作王四十年。他母亲名叫西比亚，是别是巴人。
² 约阿施在祭司耶何耶大教训他的时候，行耶和华眼中看为正的事。
³ 只是邱坛还没有废去，百姓仍在那里献祭烧香。
这里对约阿施所作的总述乃是：1、他作王四十年。他登基时年纪甚幼，照人之常情，本可在位更久，因他被害时年仅四十七岁（王下12:1）。2、只要有耶何耶大在世教导他，他便行耶和华眼中看为正的事（王下12:2）。许多年轻人过早承受产业——在尚未懂得善用之先，便已拥有财富、权柄与自由——以致大受其害；但约阿施在这危险上却大蒙护佑，因他有耶何耶大这样美善的师傅，既智慧、又老练、且向他忠心，又因他自己颇有智慧，肯听从耶何耶大、受他指引，连成年之后仍是如此。要注意：年轻人，尤其是年轻的君王和一切身分要紧的少年人，能得着美善的指引，能有那些肯教导他们行「耶和华眼中看为正之事」的人在旁，乃是极大的恩典；而他们若甘心受这等人的劝勉与管束，便是为自己行了明智美善的事。「放纵的儿子使母亲羞愧」，受这等教导的儿子却能为自己带来尊荣与安慰。3、只是「邱坛还没有废去」（王下12:3）。在全国各处，他们都有祭坛，既用以献祭，也用以烧香，单单为尊以色列的神，却与耶路撒冷神的坛相争，至少是暗中藐视那坛。这些私设的坛，或许在先前那几个邪恶之朝比从前更多被人使用，因为那时上耶路撒冷既不安稳，殿中的事奉也未照当尽之分举行；又或许耶何耶大对此姑息容忍，因为有些存心良善的人在不能得着更好之物时，乐得有这些坛，他也指望整顿圣殿、把那里的事归于正轨，便可渐渐使百姓离开他们的邱坛，这些坛自会逐渐废弛；又或许那王和那祭司热心不足，未能将改革推行至此，也缺乏胆量与力量去革除这般根深蒂固的积习。
英文原文
The Reign of Joash, King of Judah (878 BC)
¹ In the seventh year of Jehu Jehoash began to reign; and forty years reigned he in Jerusalem. And his mother's name was Zibiah of Beer-sheba.
² And Jehoash did that which was right in the sight of the LORD all his days wherein Jehoiada the priest instructed him.
³ But the high places were not taken away: the people still sacrificed and burnt incense in the high places.
The general account here given of Joash is, 1. That he reigned forty years. As he began his reign when he was very young, he might, in the course of nature, have continued much longer, for he was cut off when he was but forty-seven years old, 2Ki 12:1. 2. That he did that which was right as long as Jehoiada lived to instruct him, 2Ki 12:2. Many young men have come too soon to an estate—have had wealth, and power, and liberty, before they knew how to use them—and it has been of bad consequence to them; but against this danger Joash was well guarded by having such a good director as Jehoiada was, so wise, and experienced, and faithful to him, and by having so much wisdom as to hearken to him and be directed by him, even when he was grown up. Note, It is a great mercy to young people, and especially to young princes, and all young men of consequence, to be under good direction, and to have those about them that will instruct them to do that which is right in the sight of the Lord; and they then do wisely and well for themselves when they are willing to be counselled and ruled by such. A child left to himself brings his mother to shame, but a child left to such a tuition may bring himself to honour and comfort. 3. That the high places were not taken away, 2Ki 12:3. Up and down the country they had altars both for sacrifice and incense, to the honour of the God of Israel only, but in competition with, and at least in tacit contempt of, his altar at Jerusalem. These private altars, perhaps, had been more used in the late bad reigns than formerly, because it was not safe to go up to Jerusalem, nor was the temple-service performed as it should have been; and, it may be, Jehoiada connived at them, because some well-meaning people were glad of them when they could not have better, and he hoped that the reforming of the temple, and putting things into a good posture there, would by degrees draw people from their high places and they would dwindle of themselves; or perhaps neither the king nor the priest had zeal enough to carry on their reformation so far, nor courage and strength enough to encounter such an inveterate usage.
4-16
The Repairing of the Temple (853 BC)
简体中文
修葺圣殿（主前853年）
⁴ 约阿施对众祭司说，凡奉献之物所得分别为圣、带进耶和华殿的银子，无论是各人查点核计应缴之银、各人按其身价所定之银，并 凡甘心乐意带进耶和华殿之银， ⁵ 都要由众祭司收取，各从自己所认识的人手中接过；他们要修葺殿宇凡有破坏之处，无论何处发现破坏，都当修理。 ⁶ 然而到了约阿施王第二十三年，众祭司仍未修葺殿的破坏之处。 ⁷ 于是约阿施王召了祭司耶何耶大和其余的祭司来，对他们说，你们为何不修葺殿的破坏之处呢？如今你们不要再从所认识的人收银子，乃要将所收的交出来，用以修殿。 ⁸ 众祭司就答应不再收百姓的银子，也不再承担修殿之事。 ⁹ 祭司耶何耶大取了一个柜子，在柜盖上钻了一个孔，放在祭坛旁边，在进耶和华殿的右边；守门的祭司就将一切带进耶和华殿的银子都投在柜中。 ¹⁰ 他们见柜中银子多了，王的书记和大祭司就上来，将耶和华殿中所得的银子数点装袋。 ¹¹ 他们将所数点的银子交在办事人，就是监管耶和华殿者的手中；这些人便支付给在耶和华殿中作工的木匠和工人， ¹² 又支付给泥水匠和石匠，并买木料和凿成的石头，用以修葺耶和华殿的破坏之处，以及凡为修殿所需的一切费用。 ¹³ 只是带进耶和华殿的银子，并没有为殿制造银碗、烛剪、盘子、号筒，或任何金器银器； ¹⁴ 乃将这银子交给工人，用以修葺耶和华的殿。 ¹⁵ 他们又不与经手将银子交付工人的人算帐，因为这些人办事诚实。 ¹⁶ 至于赎愆祭与赎罪祭的银子，并不带进耶和华殿，乃归祭司所得。
本段记述约阿施在位时修葺圣殿之事。
I\. 看来这圣殿已经年久失修了。所罗门当初用最上等的材料、以最精良的工艺建造了它，极其坚固，然而日久也终归朽坏，殿中 有破坏之处（王下12:5），或在屋顶、或在墙壁、或在地面、或在天花板、护壁板、窗户、或院子的隔断上。即便是圣殿本身，也会因岁月的磨损而日渐残旧；唯有那天上的圣殿永不衰老。然而损坏这殿的，不单是岁月的侵蚀；亚他利雅的众子曾 拆毁神的殿（代下24:7），出于对圣殿事奉的仇恨而毁坏其建筑，祭司又未能及时修葺破坏之处，以致情形每况愈下。这等农夫既然不能尽力将榨酒池保持在应有可用的状态，又何配以如此优厚的条件承租这宝贵的葡萄园呢（太21:33）。他们伟大的主人因此向他们追讨这般任意荒废之责，乃是公义的；并借着祂的审判追偿那 荒废之地（律法上称为屋宇失修之损），及至这被忽视的殿夷为平地。
II\. 王自己（看来如此）是头一个、也是最热心为修殿之事筹划的人。我们并未读到祭司为此抱怨，也未见耶何耶大自己有何作为，倒是王在此事上满有热心，原因如下：1. 因他是王，神对那些手握权柄的人有所期望和要求，要他们以权力维护并扶持宗教信仰、纠正弊端、修复败坏之处，激励并促使作仆人之人各尽其职、百姓各尽其分。2. 因这圣殿在他幼年时既是他的养育之所，又是他的避难之所；如今他出于感恩的记念，便为殿的荣耀大发热心。凡曾亲身经历宗教聚会的安慰与益处的人，必以聚会受人辱骂为自己的重担（番3:18），以扶持聚会为自己的挂念，以聚会兴旺为自己最大的喜乐。
III\. 王吩咐众祭司为这修葺工程募集银子，并负责使工程得以完成。王有治国的事务要专心料理，不能亲自督理此事，便差派众祭司来管理。照人看来，他们本是最合适、最有指望热心于此的人。1. 王命他们征收奉献之物所得的银子。他们不可坐等银子缴上来，乃要到各人各自的辖区，按其所知应缴之处去催收，无论是赎价银（凭律法的规定，利27:2,3），或是甘心乐意的供物（王下12:4）。这是他们要 各从自己所认识的人 收取的；料想没有一人是与祭司中某位毫无来往的。请注意，我们当趁神所赐的机会，激励我们所特别认识的人去行那美善之事。2. 王又命他们将所征收的银子用在 修葺殿的破坏之处（王下12:5）。
IV\. 这办法却未达到预期的果效（王下12:6）。所募的银子甚少。或是祭司疏忽，没有催促百姓缴清当纳之款；或是百姓对祭司的经管缺乏信任，不愿将银子交在他们手中。若这不信任本无凭据，便是百姓的羞耻；若是事出有因，那羞耻就更大了。然而所募得的那一点银子，也没有用在正当的用途上：殿的破坏之处仍未修葺。祭司心想旧样或许还可勉强支用，便一再拖延修理。教会的工作向来进展迟缓，但在众人之中，偏偏是事奉之人在这事上迟缓，实在可叹。或许他们所募得的那点银子，自以为有必要用于祭司的供养上；而十个支派既已全然背叛，余下两个支派又败坏到了极点，这供养自然远远不敷了。
V\. 因此另立了一个办法。王心中极切地要使 殿的破坏之处得以修葺（王下12:7）。他末后的背道，终究使我们不能不怀疑：他对圣殿事奉的喜爱，是否如他对殿的建筑那般深切。许多人曾热心于建造、美化圣堂，并热衷于种种敬虔的外貌，自己却与敬虔的能力无份。然而我们仍称许他的热心，也不因他责备连他的师傅耶何耶大本人懈怠（当他见耶何耶大疏忽时）而怪他；他的责备又是何等令人折服，以致众祭司自认不配再承担此任，便答应另立办法，将所收的银子交在别人手中（王下12:8）。他们既知自己无心亲手去作，便不再拦阻别人去作，这实在是诚实之举。于是另立了一个办法，
1\. 论募集银子（王下12:9,10）。银子不再交在私人手中，乃投入一个公用的柜子里；这样百姓就乐意而踊跃地带来，不单缴上他们当纳之款，更为这美善的工作献上甘心乐意的供物。大祭司和书记将柜中的银子数点出来，按原样存留，专作所指定之用。公开的支用既然诚实，公开的奉献也必甘心乐意。所献的银子：（1.）是从柜盖的孔中投进去的，再也不能收回，借此表明：凡一度献与神的，断不可再行取回。各人要随心所愿地献。（2.）柜子放在人进殿时的右边；有人以为，我们救主所立的那条施舍之规便是暗指此事：不要叫左手知道右手所作的。然而他们虽极力为修殿募集一切，却没有侵占祭司既定的固有供养（王下12:16）。赎愆祭的银子和赎罪祭的银子（凭那条律法归给他们，利5:15,16）仍归他们所有。不可借口修葺圣殿的破坏，反叫事奉圣殿之人挨饿。
2\. 论支用所募集的银子。
（1.）他们没有将银子交在祭司手中——祭司另有本职要专心料理，原不熟悉此类事务——乃 交在办事人手中，至少是 交在监工者手中（王下12:11）。凡分内之事正在此道的人，才最配受托办这事。木匠作木工；惟愿那些蒙召去打那圣战的人，不要缠累于今生的事务。受此托付的人办这事：[1.] 谨慎，采购材料、支付工价（王下12:12）。事务交在通晓门路、知道如何着手的人手中，便办得迅速妥当。[2.] 诚实；他们博得这般诚信的名声，以致根本无需查核他们的单据或审计他们的帐目。凡受托经管公款或公共工程的人，当从此处学会忠心办事，深知无论人是否追究，神必向他们追讨。那些以为欺哄政府、欺哄国家、欺哄教会算不得罪的人，到神将他们的罪摆列在他们眼前的时候，就必另有一番心思了。
（2.）他们没有将银子用在圣殿的装饰上，用以制造金器银器，乃首先用于必要的修葺上（王下12:13）。从此我们可以学到：在我们一切的花费上，当将那最为必需的放在首位；而在经管公共之事时，当如同为自己经管一样尽心。修葺工程完竣之后，我们见所余的银子转而制成器皿，供圣殿之用（代下24:14）。
英文原文
The Repairing of the Temple (853 BC)
⁴ And Jehoash said to the priests, All the money of the dedicated things that is brought into the house of the LORD, even the money of every one that passeth the account, the money that every man is set at, and all the money that cometh into any man's heart to bring into the house of the LORD,
⁵ Let the priests take it to them, every man of his acquaintance: and let them repair the breaches of the house, wheresoever any breach shall be found.
⁶ But it was so, that in the three and twentieth year of king Jehoash the priests had not repaired the breaches of the house.
⁷ Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them, Why repair ye not the breaches of the house? now therefore receive no more money of your acquaintance, but deliver it for the breaches of the house.
⁸ And the priests consented to receive no more money of the people, neither to repair the breaches of the house.
⁹ But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the LORD: and the priests that kept the door put therein all the money that was brought into the house of the LORD.
¹⁰ And it was so, when they saw that there was much money in the chest, that the king's scribe and the high priest came up, and they put up in bags, and told the money that was found in the house of the LORD.
¹¹ And they gave the money, being told, into the hands of them that did the work, that had the oversight of the house of the LORD: and they laid it out to the carpenters and builders, that wrought upon the house of the LORD,
¹² And to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair it.
¹³ Howbeit there were not made for the house of the LORD bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money that was brought into the house of the LORD:
¹⁴ But they gave that to the workmen, and repaired therewith the house of the LORD.
¹⁵ Moreover they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen: for they dealt faithfully.
¹⁶ The trespass money and sin money was not brought into the house of the LORD: it was the priests'.
We have here an account of the repairing of the temple in the reign of Joash.
I. It seems, the temple had gone out of repair. Though Solomon built it very strong, of the best materials and in the best manner, yet in time it went to decay, and there were breaches found in it (2Ki 12:5), in the roofs, or walls, or floors, the ceiling, or wainscoting, or windows, or the partitions of the courts. Even temples themselves are the worse for the wearing; but the heavenly temple will never wax old. Yet it was not only the teeth of time that made these breaches, the sons of Athaliah had broken up the house of God (2Ch 24:7), and, out of enmity to the service of the temple, had damaged the buildings of it, and the priests had not taken care to repair the breaches in time, so that they went worse and worse. Unworthy were those husbandmen to have this valuable vineyard let out to them upon such easy terms who could not afford to keep the winepress in due and tenantable repair, Mt 21:33. Justly did their great Lord sue them for this permissive waste, and by his judgments recover locum vastatum—for dilapidations (as the law speaks), when this neglected temple was laid even with the ground.
II. The king himself was (as it should seem) the first and forwardest man that took care for the repair of it. We do not find that the priests complained of it or that Jehoiada himself was active in it, but the king was zealous in the matter, 1. Because he was king, and God expects and requires from those who have power that they use it for the maintenance and support of religion, the redress of grievances, and reparation of decays, for the exciting and engaging of ministers to do their part and people theirs. 2. Because the temple had been both his nursery and his sanctuary when he was a child, in a grateful remembrance of which he now appeared zealous for the honour of it. Those who have experienced the comfort and benefit of religious assemblies will make the reproach of them their burden (Zep 3:18), the support of them their care, and the prosperity of them their chief joy.
III. The priests were ordered to collect money for these repairs, and to take care that the work was done. The king had the affairs of his kingdom to mind, and could not himself inspect this affair, but he employed the priests to manage it, the fittest persons, and most likely, one would think, to be hearty in it. 1. He gave them orders for the levying of the money of the dedicated things. They must not stay till it was paid in, but they must call for it where they knew it was due, in their respective districts, as redemption-money (by virtue of the law, Le 27:2,3), or as a free-will offering, 2Ki 12:4. This they were to gather every man of his acquaintance, and it was supposed that there was no man but had acquaintance with some or other of the priests. Note, We should take the opportunity that God gives us of exciting those we have a particular acquaintance with to that which is good. 2. He gave them orders for laying out the money they had levied in repairing the breaches of the house, 2Ki 12:5.
IV. This method did not answer the intention, 2Ki 12:6. Little money was raised. Either the priests were careless, and did not call on the people to pay in their dues, or the people had so little confidence in the priests' management that they were backward to pay money into their hands; if they were distrusted without cause, it was the people's shame; if with, it was more theirs. But what money was raised was not applied to the proper use: The breaches of the house were not repaired; the priests thought it might serve as well as it had done, and therefore put off repairing from time to time. Church work is usually slow work, but it is a pity that churchmen, of all men, should be slow at it. Perhaps what little money they raised they thought it necessary to use for the maintenance of the priests, which must needs fall much short when ten tribes had wholly revolted and the other two were wretchedly corrupted.
V. Another method was therefore taken. The king had his heart much set upon having the breaches of the house repaired, 2Ki 12:7. His apostasy, at last, gives us cause to question whether he had as good an affection for the service of the temple as he had for the structure. Many have been zealous for building and beautifying churches, and for other forms of godliness, who yet have been strangers to the power of it. However, we commend his zeal, and blame him not for reproving even his tutor Jehoiada himself when he saw him remiss; and so convincing was his reproof that the priests owned themselves unworthy to be any longer employed, and consented to the taking of some other measures, and the giving up of the money they had received into other hands, 2Ki 12:8. It was honestly done, when they found they had not spirit to do it themselves, not to hinder other people from doing it. Another course was taken,
1. For raising money, 2Ki 12:9,10. The money was not paid into private hands, but put into a public chest, and then people brought it in readily and in great abundance, not only their dues, but their free-will offerings for so good a work. The high priest and the secretary of state counted the money out of the chest, and laid it by in specie for the use to which it was appropriated. When public distributions are made faithfully public contributions will be made cheerfully. The money that was given, (1.) Was dropped into the chest through a hole in the lid, past recall, to intimate that what has been once resigned to God must never be resumed. Every man, as he purposeth in his heart, so let him give. (2.) The chest was put on the right hand as they went in, which, some think, is alluded to in that rule of charity which our Saviour gives, Let not thy left hand know what thy right hand doeth. But, while they were getting all they could for the repair of the temple, they did not break in upon that which was the stated maintenance of the priests, 2Ki 12:16. The trespass-money and the sin-money (which were given to them by that law, Le 5:15,16) were reserved to them. Let not the servants of the temple be starved under colour of repairing the breaches of it.
2. For laying out the money that was raised.
(1.) They did not put it into the hands of the priests, who were not versed in affairs of this nature, having other work to mind, but into the hands of those that did the work, or at least had the oversight of it, 2Ki 12:11. Those were fittest to be entrusted with this business whose employment lay that way. Tractant fabrilia fabri—Every artist has his trade assigned; but let not those who are called to war the holy warfare entangle themselves in the affairs of this life. Those that were thus entrusted did the business, [1.] Carefully, purchasing materials and paying workmen, 2Ki 12:12. Business is done with expedition when those are employed in it that understand it and know which way to go about it. [2.] Faithfully; such a reputation they got for honesty that there was no occasion to examine their bills or audit their accounts. Let all that are entrusted with public money, or public work, learn hence to deal faithfully, as those that know God will reckon with them, whether men do or no. Those that think it is no sin to cheat the government, cheat the country, or cheat the church, will be of another mind when God shall set their sins in order before them.
(2.) They did not lay it out in ornaments for the temple, in vessels of gold or silver, but in necessary repairs first (2Ki 12:13), whence we may learn, in all our expenses to give that the preference which is most needful, and, in dealing for the public, to deal as we would for ourselves. After the repairs were finished we find the overplus turned into plate for the service of the temple, 2Ch 24:14.
17-21
Death of Joash, King of Judah (840 BC)
简体中文
犹大王约阿施之死（主前840年）
¹⁷ 那时亚兰王哈薛上来，攻打迦特，攻取了它；哈薛又定意上耶路撒冷去。 ¹⁸ 犹大王约阿施将他列祖——犹大王约沙法、约兰、亚哈谢——所分别为圣的物，和自己所分别为圣的物，并耶和华殿里和王宫府库里所找到的一切金子，都拿去送给亚兰王哈薛；哈薛就离开耶路撒冷去了。 ¹⁹ 至于约阿施其余的事，凡他所行的，岂不都写在犹大列王纪上吗？ ²⁰ 他的臣仆起来谋叛，在米罗宫下到西拉的地方杀了约阿施。 ²¹ 杀他的臣仆就是示米押的儿子约撒甲和示米罗的儿子约萨拔；他死了，葬在大卫城里他列祖的坟地里；他儿子亚玛谢接续他作王。
约阿施既背逆了神，既成了拜偶像的人又成了逼迫者，耶和华的手就出来攻击他，他末后的景况比先前更不好了。
I. 他的财富和尊荣成了邻国轻易的掠物。哈薛既惩治了以色列（王下10:32），又威胁犹大和耶路撒冷，攻取了迦特这座坚固城（王下12:17），并要从那里率兵进攻耶路撒冷——那京城、圣城；但因着它的罪，它的保障已经离开了。约阿施既无胆量、又无力量抵挡他，便将一切分别为圣之物，并将自己府库里和圣殿宝库中所找到的一切金子，都送给他（王下12:18），要贿赂他改道而行。倘若为公共安全这样行是合法的，那么宁可舍弃圣殿的金子，也比暴露圣殿本身为好；然而：1. 他若没有离弃神、丧失神的保护，他的事必不至被推到这般绝境，他尽可以迫使哈薛撤退。2. 他贬损了自己，使自己极其卑微，丧失了君王、战士、也是以色列人应有的尊荣——把分别为圣之物归给外人。3. 他使自己和国家都贫穷了。4. 他诱惑哈薛再来——既然他能不费一兵一卒带这样丰富的战利品回去。这事果然应验，次年亚兰军上耶路撒冷来，杀了首领，劫掠全城（代下24:23-24）。
II. 他的性命成了自己仆人轻易的掠物。他们谋反杀害他（王下12:20-21），并非觊觎他的国位，因为他们没有阻止他儿子继位；而是要为他所犯的某罪报仇。历代志告诉我们：他谋杀先知、就是耶何耶大的儿子，乃是招致此事的缘由。在这事上，无论他们多么不义（报仇不属他们，报应也不属他们），神是公义的；而且这不是仅有的一次——神借此让君王也知道：若他们摸他的受膏者、害他的先知，必自取危险；当他来追讨流血之罪时，先知的血必使账目高得惊人。约阿施就这样倒了——他始于灵，终于肉体。神通常在今生就给背道者留下他不悦的记号；因为在一切罪人中，他们最毁谤主。
英文原文
Death of Joash, King of Judah (840 BC)
¹⁷ Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem.
¹⁸ And Jehoash king of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things, and all the gold that was found in the treasures of the house of the LORD, and in the king's house, and sent it to Hazael king of Syria: and he went away from Jerusalem.
¹⁹ And the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
²⁰ And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla.
²¹ For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died; and they buried him with his fathers in the city of David: and Amaziah his son reigned in his stead.
When Joash had revolted from God and become both an idolater and a persecutor the hand of the Lord went out against him, and his last state was worse than his first.
I. His wealth and honour became an easy prey to his neighbours. Hazael, when he had chastised Israel (2Ki 10:32), threatened Judah and Jerusalem likewise, took Gath, a strong city (2Ki 12:17), and thence intended to march with his forces against Jerusalem, the royal city, the holy city, but whose defence, on account of its sinfulness, had departed. Joash had neither spirit nor strength to make head against him, but gave him all the hallowed things, and all the gold that was found both in his exchequer and in the treasures of the temple (2Ki 12:18), to bribe him to march another way. If it were lawful to do this for the public safety, better part with the gold of the temple than expose the temple itself; yet, 1. If he had not forsaken God, and forfeited his protection, his affairs would not have been brought to this extremity, but he might have forced Hazael to retire. 2. He diminished himself, and made himself very mean, lost the honour of a prince and a soldier, and of an Israelite too, in alienating the dedicated things. 3. He impoverished himself and his kingdom. And, 4. He tempted Hazael to come again, when he could carry home so rich a booty without striking a stroke. And it had this effect, for the next year the host of Syria came up against Jerusalem, destroyed the prince, and plundered the city, 2Ch 24:23,24.
II. His life became an easy prey to his own servants. They conspired against him and slew him (2Ki 12:20,21), not aiming at his kingdom, for they opposed not his son's succeeding him, but to be avenged on him for some crime he had committed; and we are told in Chronicles that his murdering the prophet, Jehoiada's son, was the provocation. In this, how unrighteous soever they were (vengeance was not theirs, nor did it belong to them to repay), God was righteous; and this was not the only time that he let even kings know that it was at their peril if they touched his anointed and did his prophets any harm, and that, when he comes to make inquisition for blood, the blood of prophets will run the account very high. Thus fell Joash, who began in the spirit and ended in the flesh. God usually sets marks of his displeasure upon apostates, even in this life; for they, of all sinners, do most reproach the Lord.
本章向我们叙述约阿施统治的历史；这段统治并未与前章所记那荣耀的开端相称。他四十岁时并不像七岁时那样显赫；然而他的统治仍应算为较好的一类，并且在历代志中（2Ch 24:1-27）显得比这里更为恶劣，因为在那里我们看见一位神的先知之血归在他门前；而这里仅告诉我们：一、耶何耶大在世的时候，他行得正，2Ki 12:1-3。二、他谨慎而积极地修理圣殿，2Ki 12:4-16。三、他后来与哈薛作了一项卑屈的交易（2Ki 12:17,18），并不光彩地死去，2Ki 12:19-21。