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This chapter continues the history of the succession in the kingdoms both of Judah and Israel. I. In the kingdom of Judah here is, 1. The entire history (as much as is recorded in this book) of Amaziah's reign (1.) His good character, 2Ki 14:1-4. (2.) The justice he executed on the murderers of his father, 2Ki 14:5,6. (3.) His victory over the Edomites, 2Ki 14:7. (4.) His war with Joash, and his defeat in that war, 2Ki 14:8-14. (5.) His fall, at last, by a conspiracy against him, 2Ki 14:17-20. 2. The beginning of the history of Azariah, 2Ki 14:21,22. II. In the kingdom of Israel, the conclusion of the reign of Joash (2Ki 14:15,16), and the entire history of Jeroboam his son, the second of that name, 2Ki 14:23-29. How many great men are made to stand in a little compass in God's book!
1-14
The Reign of Amaziah (828 BC)
简体中文
亚玛谢的统治（主前828年）
¹ 以色列王约哈斯的儿子约阿施第二年，犹大王约阿施的儿子亚玛谢登基。 ² 他登基的时候年二十五岁，在耶路撒冷作王二十九年。他母亲名叫约耶但，是耶路撒冷人。 ³ 亚玛谢行耶和华眼中看为正的事，但不像他祖大卫，乃效法他父约阿施一切所行的。 ⁴ 只是邱坛还没有废去，百姓仍在那里献祭烧香。 ⁵ 国一坚定，他就把杀他父王的臣仆杀了。 ⁶ 却没有治死杀王之人的儿子，是照摩西律法书上耶和华所吩咐的说：不可因子杀父，也不可因父杀子，各人要为本身的罪而死。 ⁷ 亚玛谢在盐谷杀了以东人一万，又攻取了西拉，改名叫约帖，直到今日。
这里所记载的，乃是约阿施的儿子和继承人亚玛谢。让我们从几方面来观看他：
一、在圣殿中；他在那里所行的，在某种程度上是好的，像约阿施，却不像大卫，王下14:3。他起初行得好，却未能持守到底：他行耶和华眼中看为正的事，照常殷勤侍奉神的祭坛，留心神的话，却不像大卫。仅仅效法我们敬虔的先辈所行的，单单沿袭惯例是不够的，我们必须像他们那样行，本着同样的信心与虔诚，存着同样的真诚与坚定。这里也像先前一样指出，邱坛还没有废去，王下14:4。那些因长久沿袭而既得了惯例的地位、又博得了人好感的腐败之事，实在难以摆脱。
二、在审判席上；我们看见他向谋杀他父亲的叛逆者施行公义，并非他一登基便立刻动手，免得引起骚乱，而是审慎地等到国一坚定才行，王下14:5。要逐步削弱一个党派，在不宜激怒它的时候，往往是彻底铲除它的途径。公义藉着缓缓击打而稳稳击中，往往不立即执行反倒最为审慎。智慧在此对引导大有益处。亚玛谢这样行：1. 是照着律法的规条，就是那古老的规条：凡流人血的，他的血也必被人所流。叛逆者或凶手切莫指望像常人一样寿终正寝。任凭他们坠入深坑，无人拦阻。2. 又是在律法的限制之下：他没有治死杀人者的儿子，因为摩西的律法明明规定不可因父杀子，王下14:6。这事被特别指出，大概是因为他身边有人劝他从严：既出于报复（因这罪行非比寻常——乃是弑君），又出于权谋，免得那些儿子日后为父报仇而谋害他。但他以神明文的律法（申24:16）抵挡这些唆使，他既以此律法为判断的依据，便决意持守，将结局交托给神。神追讨父亲的罪孽于子孙身上，是因为各人在他面前都有罪，都欠他一死；所以即使他为父亲的罪而追讨那性命，也不算不公，因为犯罪之人已因自己的罪先行招致了死。但他不容地上的君王这样行：在他们面前，那些儿女是无辜的，因此不可像有罪之人一样受刑。
三、在战场上；我们看见他向以东人夸胜，王下14:7。以东曾在约兰的时候背叛犹大，脱离犹大的辖制，王下8:22。如今他向他们争战，要使他们归回臣服，杀了一万人，攻取了亚拉伯石城的都城（名叫西拉，意即磐石），又给它起了新名。这次远征更详细的记载，见代下25:5-13等。
⁸ 那时，亚玛谢差遣使者去见耶户的孙子约哈斯的儿子以色列王约阿施，说：你来，我们二人相见于战场。 ⁹ 以色列王约阿施差遣使者去见犹大王亚玛谢，说：黎巴嫩的蒺藜差遣使者去见黎巴嫩的香柏树，说：将你的女儿给我儿子为妻。后来黎巴嫩有一个野兽经过，把蒺藜践踏了。 ¹⁰ 你打败了以东人就心高气傲，你以此为荣耀，在家里安居就罢了，为何要惹祸，使自己和犹大国一同败亡呢？ ¹¹ 亚玛谢却不肯听这话。于是以色列王约阿施上来，在犹大的伯示麦与犹大王亚玛谢相见于战场。 ¹² 犹大人败在以色列人面前，各自逃回家里去了。 ¹³ 以色列王约阿施在伯示麦擒住亚哈谢的孙子约阿施的儿子犹大王亚玛谢，就来到耶路撒冷，拆毁耶路撒冷的城墙，从以法莲门直到角门共四百肘， ¹⁴ 又将耶和华殿里与王宫府库里所有的金银和器皿都拿了去，并带人去作人质，就回撒玛利亚去了。
两国分裂之后，连续几代之间，犹大国深受以色列敌意之苦。亚撒之后，连续几代,犹大又深受以色列友谊之害，因与他们结盟联姻而受亏损。但如今两国之间再起争战，这是先前若干世代所未有的。
一、亚玛谢毫无挑衅之由，也未表明任何争端的缘故，便挑战约阿施出战（王下14:8）：你来，我们二人相见于战场，让我们在战阵中较量实力。倘若他只是挑战对方个人决斗，那过错尚且只在他一人身上，但双方却各要尽起全军入阵，两边千万人的性命都要为他任性的脾气而牺牲。他藉此显出自己骄傲、放肆、轻看人命。有人认为他是要报复那些被遣散、心怀不满的以色列人在归途中刚刚加给他国的伤害（代下25:13），并且他还狂妄地妄想征服以色列国，使它重新归并于犹大。愚昧人的嘴唇就这样引起争端，他的口招来鞭打。凡发起挑战的人，都要为那争竞之始负责，那争竞之始如同决开水堤。凡急于争斗或诉讼的人，或许很快便尝够苦头，反成头一个懊悔的人。
二、约阿施为他的挑战送他一个严正的责备，劝他收回，王下14:9,10。1. 他挫他的骄傲，把自己比作香柏树，一棵高大尊贵的树，把亚玛谢比作蒺藜，一种卑贱的野草，告诉他：他非但不惧怕他，反倒藐视他，正如香柏树不屑将女儿配给蒺藜一样，鄙弃与他有任何往来或结盟。大卫古老的家族，他认为不配与耶户的家相提并论，纵然后者乃是暴发新贵。当两个骄傲鄙吝之人挖空心思彼此贬低、彼此轻看时，谦卑人看了岂不哑然失笑！2. 他预言他的败亡：有一个野兽把蒺藜践踏了，就这样结束了它与香柏树的谈判；约阿施认为他的军队压碎亚玛谢何等容易，又认为亚玛谢何等无力抵抗。3. 他向他指明这挑战的愚妄：你诚然打败了以东，那不过是一群软弱、未经武装、毫无纪律的乌合之众，因此你便以为可以所向无敌，能像击败以东一样轻易制服以色列正规的军队。你的心高傲了。看哪，一切罪的根源在此；它在于人心，从那里流出，那也必担当其咎。并非天命、并非结局、并非任何境遇使人骄傲、放纵、不满或诸如此类，乃是他们自己的心使然。你因击败以东而自夸，仿佛这就使你叫普天下的人都惧怕你。那些夸耀自己功绩的人，因偶得些许成功与声望，便断定自己无所不能、稳操胜券，实在大大自欺。4. 他劝他以已得的尊荣为足，不要因贪图那超过他所能及的，反将已得的也置于险地：你为何要惹祸呢？正如愚妄人常作的，定要插手生事？箴20:3。许多人本可拥有足够的财富与尊荣，只要他们晓得何时已经够了。他警告他后果，说这不仅对他自己是致命的，对他理当保护的国家也是致命的。
三、亚玛谢仍坚持己意，结局却是凄惨；他本该安居家中，因为约阿施叫他在战场相见，使他蒙羞受辱。挑战的人通常落到败方。1. 他的军队溃败四散，王下14:12。约瑟夫说，他们临阵之时被这样的惊恐所袭，竟一刀未挥，人人各自逃命。2. 他自己被以色列王所擒，这才尝够了与对方相见的滋味。亚玛谢的家谱在此略显突兀地插入（约阿施的儿子,亚哈谢的孙子），或许因为他曾以列祖的尊荣自夸，或因他如今正为列祖的罪孽受苦。3. 那得胜者进入耶路撒冷，城已乖乖向他敞开，他却仍拆毁他们的城墙（据约瑟夫说，还驾着战车凯旋穿过缺口），为要羞辱他们，又为叫他可以随意占据这王城。4. 他劫掠耶路撒冷，掠去一切宝物，满载战利品回撒玛利亚去了，王下14:14。论约阿施，曾说他行耶和华眼中看为恶的事；论亚玛谢，曾说他行耶和华眼中看为正的事；然而约阿施竟这样向亚玛谢夸胜，何故如此？因为神要藉亚玛谢的遭遇显明他抵挡骄傲的人；或因为，无论他们其余如何，约阿施新近曾恭敬神的一位先知（王下13:14），亚玛谢却曾凌辱神的另一位先知（代下25:16），神必尊重那些在他先知身上尊重他的人，那些藐视先知、藉先知藐视他的人，必被轻看。
英文原文
The Reign of Amaziah (828 BC)
¹ In the second year of Joash son of Jehoahaz king of Israel reigned Amaziah the son of Joash king of Judah.
² He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.
³ And he did that which was right in the sight of the LORD, yet not like David his father: he did according to all things as Joash his father did.
⁴ Howbeit the high places were not taken away: as yet the people did sacrifice and burnt incense on the high places.
⁵ And it came to pass, as soon as the kingdom was confirmed in his hand, that he slew his servants which had slain the king his father.
⁶ But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.
⁷ He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day.
Amaziah, the son and successor of Joash, is the king whom here we have an account of. Let us take a view of him,
I. In the temple; and there he acted, in some measure, well, like Joash, but not like David, 2Ki 14:3. He began well, but did not persevere: He did that which was right in the sight of the Lord, kept up his attendance on God's altars and his attention to God's word, yet not like David. It is not enough to do that which our pious predecessors did, merely to keep up the usage, but we must do it as they did it, from the same principle of faith and devotion and with the same sincerity and resolution. It is here taken notice of, as before, that the high places were not taken away, 2Ki 14:4. It is hard to get clear of those corruptions which, by long usage, have gained both prescription and a favourable opinion.
II. On the bench; and there we have him doing justice on the traitors that murdered his father, not as soon as ever he came to the crown, lest it should occasion some disturbance, but he prudently deferred it till the kingdom was confirmed in his hand, 2Ki 14:5. To weaken a factious party gradually, when it is not safe to provoke, often proves the way to ruin it effectually. Justice strikes surely by striking slowly, and is often executed most prudently when it is not executed presently. Wisdom here is profitable to direct. Amaziah did thus, 1. According to the rule of the law, that ancient rule, that he that sheds man's blood by man shall his blood be shed. Never let traitors or murderers expect to come to their graves like other men. Let them flee to the pit, and let no man stay them. 2. Under the limitation of the law: The children of the murderers he slew not, because the law of Moses had expressly provided that the children should not be put to death for the fathers, 2Ki 14:6. It is probable that this is taken notice of because there were those about him that advised him to that rigour, both in revenge (because the crime was extraordinary—the murder of a king) and in policy, that the children might not plot against him, in revenge of their father's death. But against these insinuations he opposed the express law of God (De 24:16), which he was to judge by, and which he resolved to adhere to and trust God with the issue. God visits the iniquity of the fathers upon the children, because every man is guilty before him and owes him a death; so that, if he require the life for the father's sin, he does not wrong, the sinner having forfeited it already by his own. But he does not allow earthly princes to do thus: the children, before them, are innocent, and therefore must not suffer as guilty.
III. In the field; and there we find him triumphing over the Edomites, 2Ki 14:7. Edom had revolted from under the hand of Judah in Joram's time, 2Ki 8:22. Now he makes war upon them to bring them back to their allegiance, kills 10,000 and takes the chief city of Arabia the stony (called Selah—a rock), and gave it a new name. We shall find a larger account of this expedition, 2Ch 25:5-13, etc.
⁸ Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, Come, let us look one another in the face.
⁹ And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.
¹⁰ Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?
¹¹ But Amaziah would not hear. Therefore Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Beth-shemesh, which belongeth to Judah.
¹² And Judah was put to the worse before Israel; and they fled every man to their tents.
¹³ And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits.
¹⁴ And he took all the gold and silver, and all the vessels that were found in the house of the LORD, and in the treasures of the king's house, and hostages, and returned to Samaria.
For several successions after the division of the kingdoms that of Judah suffered much by the enmity of Israel. After Asa's time, for several successions, it suffered more by the friendship of Israel, and by the alliance and affinity made with them. But now we meet with hostility between them again, which had not been for some ages before.
I. Amaziah, upon no provocation, and without showing any cause of quarrel, challenged Joash into the field (2Ki 14:8): "Come, let us look one another in the face; let us try our strength in battle." Had he challenged him to a personal duel only, the error would have remained with himself, but each must bring all their forces into the field, and thousands of lives on both sides must be sacrificed to his capricious humour. Hereby he showed himself proud, presumptuous, and prodigal of blood. Some think that he intended to avenge the injury which the dismissed disgusted Israelites had lately done to his country, in their return (2Ch 25:13), and that he had also the vanity to think of subduing the kingdom of Israel, and reuniting it to Judah. A fool's lips thus enter into contention, and his mouth calleth for strokes. Those that challenge are chargeable with that beginning of strife, which is as the letting forth of water. He that is eager either to fight or to go to law may perhaps have enough of it quickly, and be the first that repents it.
II. Joash sent him a grave rebuke for his challenge, with advice to withdraw it, 2Ki 14:9,10. 1. He mortifies his pride, by comparing himself to a cedar, a stately tree, and Amaziah to a thistle, a sorry weed, telling him he was so far from fearing him that he despised him, and scorned as much to have any thing to do with him, or make any alliance with him, as the cedar would to match his daughter to a thistle. The ancient house of David he thinks not worthy to be named the same day with the house of Jehu, though an upstart. How may a humble man smile to hear two proud and scornful men set their wits on work to vilify and undervalue one another! 2. He foretels his fall: A wild beast trode down the thistle, and so put an end to his treaty with the cedar; so easily does Joash think his forces can crush Amaziah, and so unable does he think him to make any resistance. 3. He shows him the folly of his challenge: "Thou hast indeed smitten Edom, a weak, unarmed, undisciplined body of men, and therefore thinkest thou canst carry all before thee and subdue the regular forces of Israel with as much ease. Thy heart has lifted thee up." See where the root of all sin lies; it is in the heart, thence it flows, and that must bear the blame. It is not Providence, the event, the occasion (whatever it is), that makes men proud, or secure, or discontented, or the like, but it is their own heart that does it. "Thou art proud of the blow thou hast given to Edom, as if that had made thee formidable to all mankind." Those wretchedly deceive themselves that magnify their own performances, and, because they have been blessed with some little success and reputation, conclude themselves fit for any thing and no less sure of it. 4. He counsels him to be content with the honour he has won, and not to hazard that, by grasping at more that was out of his reach: Why shouldst thou meddle to thy hurt, as fools often do, that will be meddling? Pr 20:3. Many would have had wealth and honour enough if they had but known when they had enough. He warns him of the consequence, that it would be fatal not to himself only, but to his kingdom, which he ought to protect.
III. Amaziah persisted in his resolution, and the issue was bad; he had better have tarried at home, for Joash gave him such a look in the face as put him to confusion. Challengers commonly prove to be on the losing side. 1. His army was routed and dispersed, 2Ki 14:12. Josephus says, When they were to engage they were struck with such terror that they did not strike a stroke, but every one made the best of his way. 2. He himself was taken prisoner by the king of Israel, and then had enough of looking him in the face. Amaziah's pedigree comes in here somewhat abruptly (the son of Joash, the son of Ahaziah), because perhaps he had gloried in the dignity of his ancestors, or because he now smarted for their iniquity. 3. The conqueror entered Jerusalem, which tamely opened to him, and yet he broke down their wall (and, as Josephus says, drove his chariot in triumph through the breach), in reproach to them, and that he might, when he pleased, take possession of the royal city. 4. He plundered Jerusalem, took away all that was valuable, and returned to Samaria, laden with spoils, 2Ki 14:14. It was said of Joash that he did that which was evil in the sight of the Lord, and of Amaziah that he did that which was right; and yet Joash triumphs thus over Amaziah, and why so? Because God would show, in Amaziah's fate, that he resists the proud, or because, whatever they were otherwise, Joash had lately been respectful to one of God's prophets (2Ki 13:14), but Amaziah had been abusive to another (2Ch 25:16), and God will honour those who honour him in his prophets, but those who despise them, and him in them, shall be lightly esteemed.
15-29
Reign of Jeroboam, King of Israel (825 BC)
简体中文
以色列王耶罗波安的统治（主前825年）
¹⁵ 约阿施其余所行的事和他的勇力，并他与犹大王亚玛谢争战的事，岂不都写在以色列诸王记上吗？
¹⁶ 约阿施与他列祖同睡，葬在撒玛利亚以色列诸王的坟地里；他儿子耶罗波安接续他作王。
¹⁷ 以色列王约哈斯的儿子约阿施死后，犹大王约阿施的儿子亚玛谢又活了十五年。
¹⁸ 亚玛谢其余所行的事，岂不都写在犹大诸王记上吗？
¹⁹ 耶路撒冷有人背叛亚玛谢，他就逃到拉吉；叛党却打发人到拉吉，将他杀了。
²⁰ 人就用马将他的尸首驮到耶路撒冷，葬在大卫城他列祖的坟地里。
²¹ 犹大众民立亚玛谢的儿子亚撒利雅接续他父亲作王，那时他年十六岁。
²² 亚玛谢与列祖同睡之后，亚撒利雅收回以拉他仍归犹大，又重新修建。
在这寥寥数节之内，有三位君王被送入坟墓：——1. 以色列王约阿施（王下14:15、16）。我们从前已经为他送过一次葬（王下13:12、13）。但因史家有机会再叙述他生平与作为，故再次提及他的死与葬。2. 犹大王亚玛谢。他在击败他的以色列王之后又存活了十五年（王下14:17）。一个人在蒙羞之后仍可活许久，可以彻底受挫（亚玛谢无疑正是如此），却尚未死去。经上说他所行的事都写在他的史册中（王下14:18），却不提他的勇力；因为他战胜以东人时的残暴，以及他向以色列王挑战时的狂傲，都显明他缺乏真正的勇气。他被自己的臣民所杀，他们因他的失政而恨他（王下14:19），使耶路撒冷不容他立足；他们城墙上那耻辱性的破口，正是因他的愚妄与放肆而招致的。他逃到拉吉。他在那里隐藏或避难了多久，经上未曾告诉我们；但他终究在那里被刺杀（王下14:19）。叛党的怒气并未再扩散，因为他们用车将他载回耶路撒冷，葬在他列祖中间。3. 亚撒利雅接续亚玛谢，但直到他父亲死后十二年才登基，因为亚玛谢死于耶罗波安的第十五年（比较王下14:23与13:2可知），而亚撒利雅却直到耶罗波安的第二十七年才开始作王（王下15:1），因为他父亲死时他年仅四岁；如此，有十二年之久，直到他满十六岁，国政都在监护者手中。他在位甚久（王下15:2），然而这里对他统治的记载却似乎被刻意地一笔带过，并在中途戛然而止（王下14:22）：他收回以拉他（以拉他原属以东人，但很可能已被他父亲夺回，王下14:7），*在那王与列祖同睡之后，*仿佛这就是他唯一值得一提的作为；或者这话其实是指亚玛谢王说的：亚玛谢一死，他就随即修建了以拉他。
²³ 犹大王约阿施的儿子亚玛谢十五年，以色列王约阿施的儿子耶罗波安在撒玛利亚登基，作王四十一年。
²⁴ 他行耶和华眼中看为恶的事，不离开尼八的儿子耶罗波安使以色列人陷在罪里的一切罪。
²⁵ 他收回以色列边界之地，从哈马口直到亚拉巴海，正如耶和华以色列的神藉他仆人迦特希弗人亚米太的儿子先知约拿所说的。
²⁶ 因为耶和华看见以色列人甚是艰苦，无论困住的、自由的都没有了，也无人帮助以色列人。
²⁷ 耶和华并没有说要将以色列的名从天下涂抹，乃藉约阿施的儿子耶罗波安拯救他们。
²⁸ 耶罗波安其余的事，凡他所行的和他的勇力，他怎样争战，怎样收回大马士革和先前属犹大的哈马归以色列，岂不都写在以色列诸王记上吗？
²⁹ 耶罗波安与他列祖以色列诸王同睡。他儿子撒迦利雅接续他作王。
这里记载耶罗波安二世的统治。我担心，耶户家如此爱慕并固守 尼八的儿子耶罗波安使以色列人陷在罪里 的那些罪，乃从这一件事上显明出来：他们竟给一位王位继承人取名为耶罗波安，以为这是个尊贵的名字，殊不知这名在神的书中是声名狼藉、被烙上耻辱印记的，其臭名不亚于任何人。
I. 他的统治长久，是以色列诸王中在位最久的：他作王四十一年； 然而与他同时的犹大王亚撒利雅，在位却更长久，竟达五十二年。这位耶罗波安在位的年数恰与亚撒相同（王上15:10），可是一个行善，一个作恶。我们不能凭寿命的长短或外在的亨通来衡量人的品格。义人和恶人所遭遇的是一样的。
II. 他的品行与其余那些君王无异：他行了恶事（王下14:24），因为 他不离开耶罗波安的诸罪； 他维持那敬拜牛犊之事，从未弃绝，以为其中并无害处，因为这原是他列祖与前人一贯所行的。然而无论一件罪在我们眼中如何，它在神眼中却绝不因其为古老的惯例而减轻其为恶；以「我们素来惯于行恶」作为不行善的借口，乃是极其无力的托词。
III. 然而他比他们中的大多数都更为亨通，因为虽然在那一件事上他行了耶和华眼中看为恶的事，但很可能在其他方面他身上仍有些善处，因此神眷顾他：1. 藉着预言。他兴起了亚米太的儿子约拿，一个加利利人（那些说 加利利没有出过先知 的人，约7:52，实在是大错特错了），并藉他向以色列预示了神施恩的旨意，尽管他们多有惹动神怒之处；神鼓励他和他的国度起来争战，收复他们古时的疆土，并（这对他们的成功大有助益）应许他们得胜。一个民族若仍有忠心的仆人存留其中，便是神尚未弃绝祂百姓的记号；当那坚固约阿施之手的以利沙离世时，神便差遣约拿来勉励约阿施的儿子。一国有先知的传承与君王的传承并行不替，使耶和华的道得以长存，那国便是有福的。论到这约拿，我们在那卷以他名字命名的小小经卷中读到许多。神差他往尼尼微去，很可能是在他年轻、适宜担此远行之时，而他之所以临阵退缩、心怀忿懑，也很可能是在他尚不大熟悉神的异象之际；若果真如此，这便确凿无疑地证明了他的过错与愚行已蒙赦免，因为他后来竟被用作向以色列传报怜悯的使者。一项委任无异于一纸赦免；他自己既曾在多有冒犯之后蒙了怜悯，便更能以怜悯的盼望去激励他们，尽管他们也照样多有冒犯。有些起初愚拙暴躁、行事笨拙的人，后来却证明为有用且卓越。人不可因每一过失就被弃如敝屣。2. 藉着护理。事情的结局正 如耶和华所说的： 他的军事大获成功；他 收回了以色列的边界， 夺回了那些边境的城邑与地土，从北方的哈马直到南方的亚拉巴海（即所多玛海），这一切都是亚兰人先前所侵占的（王下14:25）。这里举出神赐他们这些胜利的两个缘由：——（1.）因为他们的患难极其深重，使他们成了神怜悯的对象（王下14:26）。神虽未见他们有任何悔改与改正的迹象，却 看见他们的艰苦，是甚是愁苦的。 那些住在仇敌所辖之地的人，悲惨地受着欺压与奴役，连一物都不能称为己有；其余的人，我们可以想见，也因仇敌频频入侵掳掠而大大穷困，并因敌人的威吓而时常惊惶，以致 无论困住的、自由的都没有了， 城邑与乡村尽都荒废，财物被掠夺一空，又无人前来相助。在耶罗波安统治之初，国中许多地方已沦落到这般地步，此时神单单出于对他们的怜悯，垂听了他们患难的哀声（这里并未提及他们祷告的呼求），便藉耶罗波安的手为他们成就了这拯救。愿那些处境堪怜的人从神的怜悯中得着安慰；我们读到神 怜悯的心肠（赛63:15、耶31:20），又知祂是满有怜悯的（诗86:15）。（2.）因为定意要将他们全然毁灭的命令尚未发出；祂还未曾说 要涂抹以色列的名（王下14:27），既未曾如此说，便不肯如此行。这话若是指十支派的分散而言，神后来确实如此说了，也如此行了，因为那名至今仍存留于天下，存留在 福音的以色列 之中，并要存到时间的尽头；而既然他们当时尚承担着那将享此长久尊荣的名，神便向他们施恩，也是为那名古时的尊荣之故（王下13:23）。
IV. 这里是耶罗波安统治的结束。我们读到（王下14:28）他的勇力，以及他如何争战，但（王下14:29）他 与列祖同睡了； 因为最强大的人也必向死亡屈服，在那场争战中无人能免役。以色列从前有许多先知，世世代代都有一脉相承的先知，然而在此世代之先，没有一位先知曾将自己的预言写成文字，乃从这世代的先知才开始动笔，他们的预言遂成为圣经正典的一部分。正是在这耶罗波安在位之时，何西阿（他作先知甚久）开始说预言，他是第一个将自己预言写下来的人；故此藉他所传耶和华的道被称为 耶和华开始所说的话（何1:2）。从那时起，耶和华那一部分的话 才开始被记录下来。与此同时，阿摩司 也说预言，并写下了他的预言；其后不久是 弥迦， 再后是 以赛亚， 在亚哈斯和希西家的日子。这样，神从不撇下自己无人作见证，乃在教会最黑暗、最堕落的世代，兴起一些人，藉他们的讲道与生活，成为当世燃烧发光的明灯，又藉少数人的著作，将光辉映照在我们这末世临到的人身上。
英文原文
Reign of Jeroboam, King of Israel (825 BC)
¹⁵ Now the rest of the acts of Jehoash which he did, and his might, and how he fought with Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel?
¹⁶ And Jehoash slept with his fathers, and was buried in Samaria with the kings of Israel; and Jeroboam his son reigned in his stead.
¹⁷ And Amaziah the son of Joash king of Judah lived after the death of Jehoash son of Jehoahaz king of Israel fifteen years.
¹⁸ And the rest of the acts of Amaziah, are they not written in the book of the chronicles of the kings of Judah?
¹⁹ Now they made a conspiracy against him in Jerusalem: and he fled to Lachish; but they sent after him to Lachish, and slew him there.
²⁰ And they brought him on horses: and he was buried at Jerusalem with his fathers in the city of David.
²¹ And all the people of Judah took Azariah, which was sixteen years old, and made him king instead of his father Amaziah.
²² He built Elath, and restored it to Judah, after that the king slept with his fathers.
Here are three kings brought to their graves in these few verses:—1. Joash king of Israel, 2Ki 14:15,16. We attended his funeral once before, 2Ki 13:12,13. But, because the historian had occasion to give a further account of his life and actions, he again mentions his death and burial. 2. Amaziah king of Judah. Fifteen years he survived his conqueror the king of Israel, 2Ki 14:17. A man may live a great while after he has been shamed, may be thoroughly mortified (as Amaziah no doubt was) and yet not dead. His acts are said to be found written in his annals (2Ki 14:18), but not his might; for his cruelty when he was a conqueror over the Edomites, and his insolence when he challenged the king of Israel, showed him void of true courage. He was slain by his own subjects, who hated him for his maladministration (2Ki 14:19) and made Jerusalem too hot for him, the ignominious breach made in their walls being occasioned by his folly and presumption. He fled to Lachish. How long he continued concealed or sheltered there we are not told, but, at last, he was there murdered, 2Ki 14:19. No further did the rage of the rebels extend, for they brought him in a chariot to Jerusalem, and buried him there among his ancestors. 3. Azariah succeeded Amaziah, but not till twelve years after his father's death, for Amaziah died in the fifteenth year of Jeroboam (as appears by comparing 2Ki 14:23, 2Ki 13:2), but Azariah did not begin his reign till the twenty-seventh of Jeroboam (2Ki 15:1), for he was but four years old at the death of his father, so that, for twelve years, till he came to be sixteen, the government was in the hands of protectors. He reigned very long (2Ki 15:2) and yet the account of his reign is here industriously huddled up, and broken off abruptly (2Ki 14:22): He built Elath (which had belonged to the Edomites, but, it is probable, was recovered by his father, 2Ki 14:7), after that the king slept with his fathers, as if that had been all he did that was worth mentioning, or rather it is meant of king Amaziah: he built it soon after Amaziah died.
²³ In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years.
²⁴ And he did that which was evil in the sight of the LORD: he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin.
²⁵ He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher.
²⁶ For the LORD saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel.
²⁷ And the LORD said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash.
²⁸ Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which belonged to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel?
²⁹ And Jeroboam slept with his fathers, even with the kings of Israel; and Zachariah his son reigned in his stead.
Here is an account of the reign of Jeroboam the second. I doubt it is an indication of the affection and adherence of the house of Jehu to the sins of Jeroboam the son of Nebat, who made Israel to sin, that they called an heir-apparent to the crown by his name, thinking that an honourable name which in the book of God is infamous and stigmatized as much as any.
I. His reign was long, the longest of all the reigns of the kings of Israel: He reigned forty-one years; yet his contemporary Azariah, the king of Judah, reigned longer, even fifty-two years. This Jeroboam reigned just as long as Asa had done (1Ki 15:10), yet one did that which was good and the other that which was evil. We cannot measure men's characters by the length of their lives or by their outward prosperity. There is one event to the righteous and to the wicked.
II. His character was the same with that of the rest of those kings: He did that which was evil (2Ki 14:24), for he departed not from the sins of Jeroboam; he kept up the worship of the calves, and never left that, thinking there was no harm in it, because it had been the way of all his ancestors and predecessors. But a sin is never the less evil in God's sight, whatever it is in ours, for its being an ancient usage; and a frivolous plea it will be against doing good, that we have been accustomed to do evil.
III. Yet he prospered more than most of them, for though, in that one thing, he did evil in the sight of the Lord, yet it is likely, in other respects, there was some good found in him and therefore God owned him, 1. By prophecy. He raised up Jonah the son of Amittai, a Galilean (so much were those mistaken that said, Out of Galilee ariseth no prophet, Joh 7:52), and by him intimated the purposes of his favour to Israel, notwithstanding their provocations, encouraged him and his kingdom to take up arms for the recovery of their ancient possessions, and (which would contribute not a little to their success) assured them of victory. It is a sign that God has not cast off his people if he continue faithful ministers among them; when Elisha, who strengthened the hands of Joash, was removed, Jonah was sent to encourage his son. Happy is the land that has a succession of prophets running parallel with a succession of princes, that the word of the Lord may endure for ever. Of this Jonah we read much in that little book of scripture that bears his name. It is probable that it was when he was a young man, and fit for such an expedition, that God sent him to Nineveh, and that it was when he had yet been but a little conversant with the visions of God that he flew off and fretted as he did; and, if so, this is an undoubted evidence of the forgiveness of his faults and follies, that he was afterwards employed as a messenger of mercy to Israel. A commission amounts to a pardon, and he that had himself found mercy, notwithstanding his provocations, could the better encourage them with the hope of mercy notwithstanding theirs. Some that have been foolish and passionate, and have gone about their work very awkwardly at first, yet afterwards have proved useful and eminent. Men must not be thrown away for every fault. 2. By providence. The event was according to the word of the Lord: his arms were successful; he restored the coast of Israel, recovered those frontier-towns and countries that lay from Hamath in the north to the sea of the plain, (that is, the sea of Sodom) in the south, all which the Syrians had possessed themselves of, 2Ki 14:25. Two reasons are here given why God blessed them with those victories:—(1.) Because their distress was very great, which made them the objects of his compassion, 2Ki 14:26. Though he saw not any signs of their repentance and formation, yet he saw their affliction, that it was very bitter. Those that lived in those countries which the enemies were masters of were miserably oppressed and enslaved, and could call nothing their own; the rest, we may suppose, were much impoverished by the frequent incursions the enemy made upon them to plunder them, and continually terrified by their threatenings, so that there was none shut up or left, both towns and countries were laid waste and stripped of their wealth, and no helper appeared. To this extremity were they reduced, in many parts of the country, in the beginning of Jeroboam's reign, when God, in mere pity to them, heard the cry of their affliction (for no mention is made here of the cry of their prayers), and wrought this deliverance for them by the hand of Jeroboam. Let those whose case is pitiable take comfort from the divine pity; we read of God's bowels of mercy (Isa 63:15, Jer 31:20) and that he is full of compassion, Ps 86:15. (2.) Because the decree had not yet gone forth for their utter destruction; he had not as yet said he would blot out the name of Israel (2Ki 14:27), and because he had not said it he would not do it. If this be understood of the dispersion of the ten tribes, he did say it and do it, for that name still remains under heaven in the gospel Israel, and will to the end of time; and because they, at present, bore that name which was to have this lasting honour, he showed them this favour, as well as for the sake of the ancient honour of that name, 2Ki 13:23.
IV. Here is the conclusion of Jeroboam's reign. We read (2Ki 14:28) of his might, and how he warred, but (2Ki 14:29) he slept with his fathers; for the mightiest must yield to death, and there is no discharge in that war. Many prophets there had been in Israel, a constant succession of them in every age, but none of the prophets had left any of their prophecies in writing till those of this age began to do it, and their prophecies are part of the canon of scripture. It was in the reign of this Jeroboam that Hosea (who continued very long a prophet) began to prophesy, and he was the first that wrote his prophecies; therefore the word of the Lord by him is called the beginning of the word of the Lord, Ho 1:2. Then that part of the word of the Lord began to be written. At the same time Amos prophesied, and wrote his prophecy, soon afterwards Micah, and then Isaiah, in the days of Ahaz and Hezekiah. Thus God never left himself without witness, but, in the darkest and most degenerate ages of the church, raised up some to be burning and shining lights in it to their own age by their preaching and living, and a few by their writings to reflect light upon us on whom the ends of the world have come.
本章继续叙述犹大与以色列两国王位承继的历史。一、在犹大国，这里有：1. 亚玛谢统治的完整历史（即本书所记载的范围）：（1.）他的良好品格，2Ki 14:1-4。（2.）他对杀害其父之人所施行的公义刑罚，2Ki 14:5,6。（3.）他战胜以东人，2Ki 14:7。（4.）他与约阿施交战，并在此战中败北，2Ki 14:8-14。（5.）他最后因人谋反而倾覆，2Ki 14:17-20。2. 亚撒利雅历史的开端，2Ki 14:21,22。二、在以色列国，则有约阿施统治的结语（2Ki 14:15,16），以及他儿子耶罗波安（此名第二位君王）的完整历史，2Ki 14:23-29。在神的书中，何等多的伟人被置于如此简短的篇幅之中！