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Amaziah's reign, recorded in this chapter, was not one of the worse and yet for from good. Most of the passages in this chapter we had before more briefly related, 2Ki 14:1-22 Here we find Amaziah, I. A just revenger of his father's death, 2Ch 25:1-4. II. An obedient observer of the command of God, 2Ch 25:5-10. III. A cruel conqueror of the Edomites, 2Ch 25:11-13. IV. A foolish worshipper of the gods of Edom and impatient of reproof for it, 2Ch 25:14-16. V. Rashly challenging the king of Israel, and smarting for his rashness, 2Ch 25:17-24. And, lastly, ending his days ingloriously, 2Ch 25:25-28.
1-13
Amaziah's Reign and Victories (838 BC)
繁體中文
亞瑪謝的統治與勝利（主前 838 年）
¹ 亞瑪謝登基的時候年二十五歲，在耶路撒冷作王二十九年。他母親名叫約耶但，是耶路撒冷人。 ² 他行耶和華眼中看為正的事，只是心不專誠。 ³ 國權一經堅立，他就把殺父王的臣僕殺了。 ⁴ 卻沒有殺他們的兒子，而是照著摩西書上律法所寫的去行——耶和華吩咐說：「不可因子殺父，也不可因父殺子；各人要因自己的罪而死。」 ⁵ 亞瑪謝又招聚猶大人，按著他們列祖的宗族，在猶大和便雅憫全地設立千夫長和百夫長，又點閱他們從二十歲以上的，見有精兵三十萬，能拿槍拿盾牌出去打仗。 ⁶ 他又用一百他連得銀子，從以色列中雇了十萬大能的勇士。 ⁷ 有一個神人來見他說：「王啊，不要讓以色列的軍兵與你同去；因為耶和華不與以色列人——就是以法蓮的眾子——同在。 ⁸ 你若一定要去，就當勇敢爭戰；但神必使你在仇敵面前跌倒；因為神有能力幫助人，也有能力傾覆人。」 ⁹ 亞瑪謝對神人說：「我給以色列軍兵的那一百他連得銀子怎麼辦呢？」神人回答說：「耶和華能把比這更多的賜給你。」 ¹⁰ 於是亞瑪謝使他們——就是從以法蓮來到他那裡的軍兵——分別出來，回家去。他們就向猶大大大發怒，氣忿忿地回去了。 ¹¹ 亞瑪謝奮勇自強，率領他的民，到了鹽谷，殺了西珥人一萬。 ¹² 猶大人又將所擄的一萬人帶到磐石頂上，從磐石頂上把他們摔下去，使他們都破裂了。 ¹³ 但亞瑪謝打發回去、不讓他們同去爭戰的那軍兵，竟攻打猶大的諸城，從撒瑪利亞直到伯和崙，擊殺了三千人，搶了許多財物。
此處記載：一、亞瑪謝的為人概述：「他行耶和華眼中看為正的事」——敬拜真神，維持聖殿的事奉，在國中支持宗教；但他不是「心不專誠」（代下二十五2）地這樣行——就是說，他自己在敬虔和熱心上並不認真，對宗教的操練也沒有熱忱。他不是宗教的仇敵，卻只是個冷淡而漠不關心的朋友。在這老底嘉時代，許多人正是如此：他們行善，卻不是用心行，不是專誠地行。
二、他對殺害他父親的叛徒所行的一項必要的公義：他把他們治死（代下二十五3）。即使我們假定他們是要為先知的死向王報仇（如代下二十四25所暗示的），這也絕不能為他們的惡行辯護；因為他們不是報復者，而是擅自從神手中奪去神的工；因此亞瑪謝追究他們的責任，正是他所當作的。但他禁止因父母的罪而治死兒女（代下二十五4）。
三、他出兵攻打以東人——他們從前脫離了猶大的統治；亞瑪謝企圖使他們重新歸服。請觀察：
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他為這次出征所作的盛大準備。（一）他點閱自己的軍隊，加以編整（代下二十五5），發現猶大和便雅憫能作戰的只有三十萬人；而在約沙法年間，五、六十年前，他們的人數是這個數目的四倍。罪使百姓軟弱，使他們減少，使他們喪膽，使他們的人數和聲勢都縮減。（二）他從以色列國雇來援軍（代下二十五6）。他見本國兵力不足，便想以金錢補足，於是以雇傭的方式招了十萬以色列人。他若在作這事之前曾與先知商議，或只思想他的列祖與以色列結盟所得何其少，就不會有這後來要收回的事了。但魯莽為悔改預備了工。
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神藉先知差給他的命令：要他把以色列軍兵從他的軍中遣散（代下二十五7、8）。神不要他求助於任何人：這看來像是對神的不信。他若確定有神的同在，自己原有的軍隊已經足夠。但特別是「他們」的幫助，他不可接受：「因為耶和華不與以法蓮的子孫同在」，因為他們不與祂同在，卻敬拜牛犢。這是他不當用他們的好理由：因為他不能倚靠他們為他效勞。從那些沒有神同在、其所作所為也沒有神賜福的人身上，還能期待甚麼好處呢？雇用那些我們有理由相信在天上有份的人，乃是令人安慰的；而與那些主已離棄的人結交，則是危險的。先知向他保證：他若堅持要帶這些拜偶像、背道的以色列人同去，以為可以藉此在爭戰中強盛，那是冒險；他們必成為他軍隊的死重，使它下沉並出賣它：「『神必使你在仇敵面前跌倒』，這些以色列人必成為你事業的禍患；因為神有能力在你沒有他們時幫助你，也有能力在你帶著他們時傾覆你。」
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亞瑪謝對這命令所提出的異議，以及先知對那異議所作的圓滿答覆（代下二十五9）。王已經把一百他連得銀子作為定銀付給以色列人。「如今」，他說，「我若打發他們回去，就要損失那筆銀子：『那一百他連得銀子怎麼辦呢？』」這是人常對本分所提的異議：他們怕因之受損。「不要顧慮那個」，先知說：「『耶和華能把比這更多的賜給你』；你可以放心，祂必不讓你因事奉祂而受損。一百他連得在祂與你之間算得甚麼呢？祂有無數的方法補償你的損失；提這事在你都是過於卑微了。」請注意：堅信神的全足，足以支持我們盡本分，並補足我們在事奉祂時所受的一切損失，且豐豐富富地歸與我們的益處，就使祂的軛變得容易，祂的擔子變得輕省。信靠神是甚麼呢？豈不是樂意為祂冒著失去任何東西的危險，深信祂所給我們的擔保是好的——我們必不因祂受損，凡我們為祂的緣故所捨棄的，祂必以同類或以恩慈補償我們。當我們吝惜為神和我們的宗教捨棄任何東西時，這就當使我們滿足：神能把比這更多的賜給我們。祂是公義的，也是良善的，祂是償付得起的。王因順服而失去了一百他連得；我們看到恰好那數目的銀子在後來作為禮物賜給了他的孫子約坦（代下二十七5）；那時本金既已歸還，又有小麥一萬歌珥、大麥一萬歌珥作為利息。
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他對神命令的順服，這事記在冊上作為他的榮耀。他寧可失去銀子、得罪盟友、在自己四分之一的軍隊正要出征之際解散他們，也不肯得罪神：「他使以法蓮的軍兵分別出來，回家去」（代下二十五10）。他們氣忿忿地回去了——視之為極大的羞辱，竟如此被當作傻瓜對待，又被當作不配受用的人而加以辭退；也許他們對與猶大聯合攻打以東所能得著的擄物本有所盼望，如今卻大失所望。人對觸及自己利益或名聲的事，常易發怒，即使那原使他們免受麻煩。
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他對以東人的勝利（代下二十五11、12）。他在戰場上當場留下了一萬具屍首；又擄了一萬人，殘忍地把他們從某個陡峭險峻的懸崖上摔下去，全部殺死。他究竟受了甚麼激怒才施行如此殘酷的手段，聖經沒有告訴我們；但這確是極其嚴厲的。
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被遣散的以色列軍兵對猶大諸城所作的禍患——或在他們回去之時，或在此之後不久（代下二十五13）。他們因被打發回去而大發烈怒；既然不能與猶大同得以東的擄物，就要把猶大當作獵物。他們劫掠了幾座邊境上的城，殺了三千名抵抗的人。但神為何容許這事發生呢？他們被打發回去豈不是因順服神嗎？然而國家竟因此受損？誠然「神的道在海中」！先知豈不是說神不與以法蓮的子孫同在嗎？他們竟被容許勝過猶大？無疑神是藉此懲罰那些猶大城邑的拜偶像之罪——那些罪在最靠近以色列的地帶最為盛行。以色列人既敗壞了他們，如今他們就成了他們的禍患。撒但既試探人，也折磨人。
英文原文
Amaziah's Reign and Victories (838 BC)
¹ Amaziah was twenty and five years old when he began to reign, and he reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.
² And he did that which was right in the sight of the LORD, but not with a perfect heart.
³ Now it came to pass, when the kingdom was established to him, that he slew his servants that had killed the king his father.
⁴ But he slew not their children, but did as it is written in the law in the book of Moses, where the LORD commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin.
⁵ Moreover Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin: and he numbered them from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield.
⁶ He hired also a hundred thousand mighty men of valour out of Israel for a hundred talents of silver.
⁷ But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for the LORD is not with Israel, to wit, with all the children of Ephraim.
⁸ But if thou wilt go, do it, be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down.
⁹ And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The LORD is able to give thee much more than this.
¹⁰ Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in great anger.
¹¹ And Amaziah strengthened himself, and led forth his people, and went to the valley of salt, and smote of the children of Seir ten thousand.
¹² And other ten thousand left alive did the children of Judah carry away captive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces.
¹³ But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Beth-horon, and smote three thousand of them, and took much spoil.
Here is, I. The general character of Amaziah: He did that which was right in the eyes of the Lord, worshipped the true God, kept the temple service a going, and countenanced religion in his kingdom; but he did not do it with a perfect heart (2Ch 25:2), that is, he was not a man of serious piety or devotion himself, nor had he any zeal for the exercises of religion. He was no enemy to it, but a cool and indifferent friend. Such is the character of too many in this Laodicean age: they do that which is good, but not with the heart, not with a perfect heart.
II. A necessary piece of justice which he did upon the traitors that murdered his father: he put them to death, 2Ch 25:3. Though we should suppose they intended to avenge on their king the death of the prophet (as was intimated, 2Ch 24:25), yet this would by no means justify their wickedness; for they were not the avengers, but presumptuously took God's work out of his hands: and therefore Amaziah did what became him in calling them to an account for it, but forbade the putting of the children to death for the parents' sin, 2Ch 25:4.
III. An expedition of his against the Edomites, who, some time ago, had revolted from under the dominion of Judah, to which he attempted to reduce them. Observe,
1. The great preparation he made for this expedition. (1.) He mustered his own forces, and marshalled them (2Ch 25:5), and found Judah and Benjamin in all but 300,000 men that were fit for war, whereas, in Jehoshaphat's time, fifty or sixty years before, they were four times as many. Sin weakens a people, diminishes them, dispirits them, and lessens their number and figure. (2.) He hired auxiliary troops out of the kingdom of Israel, 2Ch 25:6. Finding his own kingdom defective in men, he thought to make up the deficiency with his money, and therefore took into his pay 100,000 Israelites. If he had advised with any of his prophets before he did this, or had but considered how little any of his ancestors got by their alliances with Israel, he would not have had this to undo again. But rashness makes work for repentance.
2. The command which God sent him by a prophet to dismiss out of his service the forces of Israel, 2Ch 25:7,8. He would not have him call in any assistance at all: it looked like distrust of God. If he made sure of God's presence, the army he had of his own was sufficient. But particularly he must not take in their assistance: For the Lord is not with the children of Ephraim, because they are not with him, but worship the calves. This was a good reason why he should not make use of them, because he could not depend upon them to do him any service. What good could be expected from those that had not God with them, nor his blessings upon their undertakings? It is comfortable to employ those who, we have reason to hope, have an interest in heaven, and dangerous to associate with those from whom the Lord has departed. The prophet assured him that if he persisted in his resolution to take these idolatrous apostate Israelites with him, in hopes thereby to make himself strong for the battle, it was at his peril; they would prove a dead weight to his army, would sink and betray it: "God shall make thee fall before the enemy, and these Israelites will be the ruin of thy cause; for God has power to help thee without them, and to cast thee down though thou hast them with thee."
3. The objection which Amaziah made against this command, and the satisfactory answer which the prophet gave to that objection, 2Ch 25:9. The king had remitted 100 talents to the men of Israel for advance-money. "Now," says he, "if I send them back, I shall lose that: But what shall we do for the 100 talents?" This is an objection men often make against their duty: they are afraid of losing by it. "Regard not that," says the prophet: "The Lord is able to give thee much more than this; and, thou mayest depend upon it, he will not see thee lose by him. What are 100 talents between thee and him? He has ways enough to make up the loss to thee; it is below thee to speak of it." Note, A firm belief of God's all-sufficiency to bear us out in our duty, and to make up all the loss and damage we sustain in his service abundantly to our advantage, will make his yoke very easy and his burden very light. What is it to trust in God, but to be willing to venture the loss of any thing for him, in confidence of the goodness of the security he gives us that we shall not lose by him, but that whatever we part with for his sake shall be made up to us in kind or kindness. When we grudge to part with any thing for God and our religion, this should satisfy us, that God is able to give us much more than this. He is just, and he is good, and he is solvent. The king lost 100 talents by his obedience; and we find just that sum given to his grandson Jotham as a present (2Ch 27:5); then the principal was repaid, and, for interest, 10,000 measures of wheat and as many of barley.
4. His obedience to the command of God, which is upon record to his honour. He would rather lose his money, disoblige his allies, and dismiss a fourth part of his army just as they were going to take the field, than offend God: He separated the army of Ephraim, to go home again, 2Ch 25:10. And they went home in great anger, taking it as a great affront thus to be made fools of, and to be cashiered as men not fit to be employed, and being perhaps disappointed of the advantages they promised themselves in spoil and plunder by joining with Judah against Edom. Men are apt to resent that which touches them in their profit or reputation, though it frees them from trouble.
5. His triumphs over the Edomites, 2Ch 25:11,12. He left dead upon the spot, in the field of battle, 10,000 men; 10,000 more he took prisoners, and barbarously killed them all by throwing them down some steep and craggy precipice. What provocation he had to exercise this cruelty towards them we are not told; but it was certainly very severe.
6. The mischief which the disbanded soldiers of Israel did to the cities of Judah, either in their return or soon after, 2Ch 25:13. They were so enraged at being sent home that, if they might not go to share with Judah in the spoil of Edom, they would make a prey of Judah. Several cities that lay upon the borders they plundered, killing 3000 men that made resistance. But why should God suffer this to be done? Was it not in obedience to him that they were sent home, and yet shall the country thus suffer by it? Surely God's way is in the sea! Did not the prophet say that God was not with the children of Ephraim, and yet they are suffered to prevail against Judah? Doubtless God intended hereby to chastise those cities of Judah for their idolatries, which were found most in those parts that lay next to Israel. The men of Israel had corrupted them, and now they were made a plague to them. Satan both tempts and torments.
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Amaziah's Idolatry (826 BC)
繁體中文
亞瑪謝拜偶像（主前 826 年）
¹⁴ 亞瑪謝殺了以東人回來，竟把西珥人的神像帶回來，立為自己的神，在他們面前叩拜燒香。 ¹⁵ 因此，耶和華向亞瑪謝發怒，就差一位先知去見他，對他說：「這些百姓的神不能救自己的百姓脫離你的手，你為何還尋求他們呢？」 ¹⁶ 先知與王說話的時候，王對他說：「你是王立的參謀麼？閉口吧；為何要受擊打呢？」先知就止住了，又說：「我知道 神已定意要毀滅你，因為你作了這事，還不聽從我的勸戒。」
此處有：一、亞瑪謝從以色列的 神背道，去尋求以東人的神。何等荒唐！亞哈斯敬拜征服他的人的神，這事尚稍有藉口（代下 28:23）。但敬拜他所征服的人的神——這些神連自己的敬拜者也不能保護——是再荒謬不過的事了。他在西珥人的神裡看見了甚麼，竟被引誘設立它們「作他的神」，又「在他們面前叩拜」（代下 25:14）？他若把那些偶像從磐石上摔下、打成碎片——代替那些俘虜——便更顯出以色列人的敬虔與憐憫；但或許因那野蠻的殘忍，他被交給了這荒謬的偶像崇拜。
二、 神因這罪差遣先知對他所作的責備。「耶和華向……發怒」，是公義的；然而在他差遣去毀滅他之前，先差遣去勸服、挽回他，藉此防止他的毀滅。先知極其公正又極其溫和地與他論理：「你為何尋求那些不能救自己百姓的神的恩寵呢？」（代下 25:15）。人若肯適當思想那些他們離棄 神之時所投靠之物毫無幫助之力，便不致如此自害。
三、他對責備者的反斥（代下 25:16）。他不能為自己的愚昧作任何辯護；責備太公正了，無可回答。但他對責備者發起怒來。1. 他嘲諷他冒失無禮、多管閒事，干涉與他無干的事：「你是王立的參謀麼？」人不能對他說合理的話，他就要責備那人篡奪樞密顧問的位置？但作為先知，他實在是萬王之王所立的王的參謀，王在對這位萬王之王的義務上，不但當聽，更當求問、採納他的謀略。2. 他禁止他，吩咐他住口，不要再對他說一個字。「他對先見說：『不要看見』」（賽 30:10）。人情願自己的先知如此「被綁在腰帶裡」（正如我們所說），只在所要之時、所要看之處說話，否則不說。3. 他威脅他：「為何要受擊打呢？你若再說這事一個字，就要自冒其險。」他似乎提醒他那撒迦利亞在上一個王朝的命運——他因對王直言而被處死；要他以之為戒。如此他因威脅這位先知而認可了那位先知的被殺，實際上使自己成為兩位先知之血的罪人。他曾聽從那吩咐他遣回以色列軍隊的先知，受他指導——雖然那與他的政治相違，又損失了一百他連得（代下 25:10）。但這位勸他不要拜以東人之神的先知，他卻以不可思議的怒氣相向——這只能歸因於偶像崇拜的邪術。他容易被人勸去放棄他銀子的他連得，卻絕不肯放棄他銀子的神。
四、先知因此對他所下的判語。他本還有教導和勸戒要對他說；但見他在罪中頑梗，便止住了。「他以偶像連合，任憑他吧」（何 4:17）。那人之境況是悲慘的——那位蒙福的聖靈藉傳道人和良心「不再與他相爭」（創 6:3）。城門口的責備者和胸懷中的責備者，若長久被喝斥、被挫敗，至終也必止住。「我便任憑他們心裡剛硬，隨自己的計謀而行。」安於現狀的罪人或許自誇，以為使責備者和警戒者啞口無言、得以擺脫他們，是高尚而可喜的成就；但結果如何呢？「我知道 神已定意要毀滅你；這是明顯的記號，表明你已被標為滅亡——因為你作了這事，還不聽從我的勸戒。」凡對責備充耳不聞的，正迅速成熟於毀滅（箴 29:1）。
英文原文
Amaziah's Idolatry (826 BC)
¹⁴ Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them.
¹⁵ Wherefore the anger of the LORD was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?
¹⁶ And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king's counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.
Here is, I. The revolt of Amaziah from the God of Israel to the gods of the Edomites. Egregious folly! Ahaz worshipped the gods of those that had conquered him, for which he had some little colour, 2Ch 28:23. But to worship the gods of those whom he had conquered, who could not protect their own worshippers, was the greatest absurdity that could be. What did he see in the gods of the children of Seir that could tempt him to set them up for his gods and bow himself down before them? 2Ch 25:14. If he had cast the idols down from the rock and broken them to pieces, instead of the prisoners, he would have manifested more of the piety as well as more of the pity of an Israelite; but perhaps for that barbarous inhumanity he was given up to this ridiculous idolatry.
II. The reproof which God sent to him, by a prophet, for this sin. The anger of the Lord was kindled against him, and justly; yet, before he sent to destroy him, he sent to convince and reclaim him, and so to prevent his destruction. The prophet reasoned with him very fairly and very mildly: Why hast thou sought the favour of those gods which could not deliver their own people? 2Ch 25:15. If men would but duly consider the inability of all those things to help them to which they have recourse when they forsake God, they would not be such enemies to themselves.
III. The check he gave to the reprover, 2Ch 25:16. He could say nothing in excuse of his own folly; the reproof was too just to be answered. But he fell into a passion with the reprover. 1. He taunted him as saucy and impertinent, and meddling with that which did not belong to him: Art thou made of the king's counsel? Could not a man speak reasonably to him, but he must be upbraided as usurping the place of a privy-counsellor? But, as a prophet, he really was made of the king's counsel by the King of kings, in duty to whom the king was bound not only to hear, but to ask and take his counsel. 2. He silenced him, bade him forbear and say not a word more to him. He said to the seer, See not, Isa 30:10. Men would gladly have their prophets thus under their girdles, as we say, to speak just when and what they would have them speak, and not otherwise. 3. He threatened him: "Why shouldst thou be smitten? It is at thy peril if thou sayest a word more of this matter." He seems to remind him of Zechariah's fate in the last reign, who was put to death for making bold with the king; and bids him take warning by him. Thus he justifies the killing of that prophet by menacing this, and so, in effect, makes himself guilty of the blood of both. He had hearkened to the prophet who ordered him to send back the army of Israel, and was ruled by him, though he contradicted his politics and lost him 100 talents, 2Ch 25:10. But this prophet, who dissuaded him from worshipping the gods of the Edomites, he ran upon with an unaccountable rage, which must be attributed to the witchcraft of idolatry. He was easily persuaded to part with his talents of silver, but by no means with his gods of silver.
IV. The doom which the prophet passed upon him for this. He had more to say to him by way of instruction and advice; but, finding him obstinate in his iniquity, he forbore. He is joined to idols; let him alone, Ho 4:17. Miserable is the condition of that man with whom the blessed Spirit, by ministers and conscience, forbears to strive, Ge 6:3. And both the reprovers in the gate and that in the bosom, if long brow-beaten and baffled, will at length forbear. So I gave them up to their own hearts' lusts. The secure sinner perhaps values himself upon it as a noble and happy achievement to have silenced his reprovers and monitors, and to get clear of them; but what comes of it? "I know that God has determined to destroy thee; it is a plain indication that thou art marked for ruin that thou hast done this, and hast not hearkened to my counsel." Those that are deaf to reproof are ripening apace for destruction, Pr 29:1.
17-28
The Death of Amaziah (825 BC)
繁體中文
亞瑪謝之死（主前825年）
¹⁷ 猶大王亞瑪謝與人商議之後，就差遣使者去見以色列王——約哈斯的兒子、耶戶的孫子約阿施，說：「你來，我們在戰場上相見吧！」 ¹⁸ 以色列王約阿施差遣使者去見猶大王亞瑪謝說：「利巴嫩的蒺藜差遣使者去見利巴嫩的香柏樹，說：『將你的女兒給我兒子為妻。』後來利巴嫩有一隻野獸經過，把那蒺藜踐踏了。 ¹⁹ 你說：看哪，你打敗了以東人，你心裡就驕傲，以此為榮。你安居在家裡吧！為何要惹禍，使自己和猶大一同敗落呢？」 ²⁰ 亞瑪謝卻不肯聽從；這是出乎神，好將他們交在仇敵手中，因為他們尋求以東的神。 ²¹ 於是以色列王約阿施上來，與猶大王亞瑪謝在屬猶大的伯‧示麥相見於戰場。 ²² 猶大人在以色列人面前敗陣，各自逃回帳棚去了。 ²³ 以色列王約阿施在伯‧示麥擒住約哈斯的孫子、約阿施的兒子猶大王亞瑪謝，帶到耶路撒冷，又拆毀耶路撒冷的城牆，從以法蓮門直到角門，共四百肘。 ²⁴ 又拿了耶和華殿裡與俄別以東同在的一切金銀和器皿，並王宮裡的財寶，又帶了人質去，回撒瑪利亞去了。 ²⁵ 猶大王約阿施的兒子亞瑪謝，在以色列王約哈斯的兒子約阿施死後，又活了十五年。 ²⁶ 亞瑪謝其餘的事，自始至終，豈不都寫在猶大和以色列諸王記上麼？ ²⁷ 自從亞瑪謝離棄耶和華之後，人在耶路撒冷就設計謀害他；他就逃到拉吉，背叛的人卻打發人追到拉吉，在那裡將他殺了。 ²⁸ 他們就用馬將他的屍首馱回，葬在猶大的一座城裡，與他列祖同葬。
此處我們看見這位敗德的君王被鄰國羞辱、又被自己的臣民所殺。
一、從來沒有一個驕傲的君王，比亞瑪謝被以色列王約阿施所羞辱的更為徹底。
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這段故事（在王下十四8-22等處已詳細記載，與此處相同）——包括亞瑪謝向約阿施所發的愚昧挑戰（代下二十五17）、約阿施傲慢輕蔑的回答（代下二十五18），以及他所給的善意勸告，叫他安坐勿動、知足為樂（代下二十五19）——亞瑪謝固執地堅持他的挑戰（代下二十五20-21）、他所受的失敗（代下二十五22），以及他因此給自己和城邑帶來的災禍（代下二十五23-24）——印證了所羅門箴言中的兩句：（一）「人的驕傲必使他卑微」（箴二十九23）。驕傲在毀滅以先；不僅在功勞上招致毀滅，往往也是毀滅的直接原因。「自高的必降為卑。」（二）「冒失出去爭競」的人，恐怕到末了不知如何是好，「他的鄰舍羞辱了他」（箴二十五8）。愛爭競的人也許很快就得到他所不願有的爭鬥。
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但這段故事中有兩件事是《列王紀》中所沒有的。（一）亞瑪謝在向以色列王挑戰之前，「與人商議」（代下二十五17）。但他與誰商議呢？不是先知——他「不在王的謀士之中」；而是那些會奉承他、對他說「上去吧，願你亨通」的朝臣。聽取意見本是好的，但必須向那些有資格勸告我們的人徵詢。那些不肯聽從神的話引導他們走正路的人，神必公義地任憑他們聽從那些將他們引向毀滅的壞主意。讓那些不願作智慧人的，作愚昧人吧。（二）亞瑪謝的不智在此被作為他不敬虔的刑罰（代下二十五20）：「這是出乎耶和華」——耶和華任憑他自行其是、如此愚妄地行事，好使他和他百姓「被交在仇敵手中，因為」他們離棄了神，「尋求以東的神」。那些不肯受勸為自己的靈魂行善的人，神必公義地任憑他們憑自己的計謀行事，連外表的事務上也自招其禍。
二、從來沒有一個可憐的君王，被自己的臣民更猛烈地追殺。「自從」他離棄耶和華之時起（代下二十五27，可如此讀），他的臣民就離棄了他，他們便開始在耶路撒冷設計謀害他。他們惱恨他，或許更多是因他貿然與以色列爭戰，而非因他敬拜以東的神。但終於風潮高漲，他又察覺陰謀藏得極深，便認為放棄王都、逃到拉吉為宜——或因那裡是隱密之處可以藏身，或因那裡是堅固之城可以護衛；然而他們追到那裡，在那裡殺了他。由此可見，殺他是經過深思熟慮的，不是一兩個不滿的僕人所作的事，而是一個有勢力的團體，敢於公開承認。無論他們這事多麼不義，神卻是公義的。
英文原文
The Death of Amaziah (825 BC)
¹⁷ Then Amaziah king of Judah took advice, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us see one another in the face.
¹⁸ And Joash 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.
¹⁹ Thou sayest, Lo, thou hast smitten the Edomites; and thine heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thine hurt, that thou shouldest fall, even thou, and Judah with thee?
²⁰ But Amaziah would not hear; for it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom.
²¹ So Joash the king of Israel went up; and they saw one another in the face, both he and Amaziah king of Judah, at Beth-shemesh, which belongeth to Judah.
²² And Judah was put to the worse before Israel, and they fled every man to his tent.
²³ And Joash the king of Israel took Amaziah king of Judah, the son of Joash, the son of Jehoahaz, at Beth-shemesh, and brought him to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.
²⁴ And he took all the gold and the silver, and all the vessels that were found in the house of God with Obed-edom, and the treasures of the king's house, the hostages also, and returned to Samaria.
²⁵ And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehoahaz king of Israel fifteen years.
²⁶ Now the rest of the acts of Amaziah, first and last, behold, are they not written in the book of the kings of Judah and Israel?
²⁷ Now after the time that Amaziah did turn away from following the LORD they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent to Lachish after him, and slew him there.
²⁸ And they brought him upon horses, and buried him with his fathers in the city of Judah.
We have here this degenerate prince mortified by his neighbour and murdered by his own subjects.
I. Never was proud prince more thoroughly mortified than Amaziah was by Joash king of Israel.
1. This part of the story (which was as fully related 2Ki 14:8-22, etc., as it is here)—embracing the foolish challenge which Amaziah sent to Joash (2Ch 25:17), his haughty scornful answer to it (2Ch 25:18), with the friendly advice he gave him to sit still and know when he was well off, (2Ch 25:19),—his wilfully persisting in his challenge (2Ch 25:20,21), the defeat that was given him (2Ch 25:22), and the calamity he brought upon himself and his city thereby (2Ch 25:23,24),—verifies two of Solomon's proverbs:—(1.) That a man's pride will bring him low, Pr 29:23. It goes before his destruction; not only procures it meritoriously, but is often the immediate occasion of it. He that exalteth himself shall be abased. (2.) That he that goes forth hastily to strive will probably not know what to do in the end thereof, when his neighbour has put him to shame, Pr 25:8. He that is fond of contention may have enough of it sooner than he thinks of.
2. But there are two passages in this story which we had not before in the Kings. (1.) That Amaziah took advice before he challenged the king of Israel, 2Ch 25:17. But of whom? Not of the prophet—he was not made of the king's counsel; but of his statesmen that would flatter him and bid him go up and prosper. It is good to take advice, but then it must be of those that are fit to advise us. Those that will not take advice from the word of God, which would guide them aright, will justly be left to the bad advice of those that will counsel them to their destruction. Let those be made fools that will not be made wise. (2.) Amaziah's imprudence is here made the punishment of his impiety (2Ch 25:20): It was of the Lord; he left him to himself to act thus foolishly, that he and his people might be delivered into the hands of their enemies, because they had forsaken God and sought after the gods of Edom. Those that will not persuaded to do well for their souls will justly be given up to their own counsels to do ill for themselves even in their outward affairs.
II. Never was poor prince more violently pursued by his own subjects. From the time that he departed from the Lord (so it may be read, 2Ch 25:27) the hearts of his subjects departed from him, and they began to form a design against him in Jerusalem. It is probable they were exasperated against him more for his rashly engaging in a war against Israel than for his worshipping the gods of Edom. But at length the ferment grew so high, and he perceived the plot to be laid so deeply, that he thought fit to quit his royal city and flee to Lachish, either as a private place where he might be hid or as a strong place where he might be guarded; but they sent after him thither, and slew him there. By this the putting of him to death seems to have been done deliberately, and to have been the act, not of a disgusted servant or two, but of a considerable body that durst avow it. How unrighteous soever they were herein, God was righteous.
本章所記亞瑪謝作王的歷史，並非最壞的，卻也算不上好。本章大部分的事蹟，我們先前已有較簡短的記載（王下 14:1-22）。此處我們看見亞瑪謝：一、為父親之死作了公義的報復者（代下 25:1-4）。二、順服遵行神的命令（代下 25:5-10）。三、殘酷地征服了以東人（代下 25:11-13）。四、愚昧地敬拜以東的神，並且因這事被責備時惱羞成怒、不肯受教（代下 25:14-16）。五、貿然向以色列王挑戰，並因這魯莽而飽嘗苦果（代下 25:17-24）。最後，他黯然無榮地結束了自己的日子（代下 25:25-28）。