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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)
繁體中文
猶大王約阿施的治理（主前878年）
¹ 耶戶第七年，約阿施登基，在耶路撒冷作王四十年。他母親名叫西比亞，是別是巴人。
² 約阿施在祭司耶何耶大教訓他的一切日子，就行耶和華眼中看為正的事。
³ 只是邱壇還沒有廢去，百姓仍在那裡獻祭燒香。
此處對約阿施的一般評述是：1. 他作王四十年。他既在年幼時就開始作王，按自然之理本可以治理更久，因為他被剪除時不過四十七歲（2Ki 12:1）。2. 只要耶何耶大活著教訓他，他就行正事（2Ki 12:2）。許多少年人過早承受了產業——在知道如何使用財富、權力和自由之前就得了這些——結果對他們有害；但約阿施因著有耶何耶大這樣好的導師——如此明智、有經驗、又對他忠心——而得著妥當的防備，並因著有足夠的智慧聽從他、受他指導，甚至在長大成人之後也如此。注意，少年人——特別是少年君王和一切有影響力的少年人——能在好的指導之下，身邊有人教訓他們行耶和華眼中看為正的事，這是極大的福氣；他們若甘心受這樣的人勸戒和引導，便是為自己作了聰明而美好的事。放縱的兒子使母親羞愧，但在這樣教導之下的兒子卻可使自己得尊榮和安慰。3. 邱壇還沒有廢去（2Ki 12:3）。全國各地他們都設有祭壇，既為獻祭也為燒香，單單為尊榮以色列的神，卻與耶路撒冷的祭壇相競爭，至少暗中輕看它。這些私人的祭壇，也許在近幾個敗壞的王治下比從前更被使用，因為上耶路撒冷並不安全，聖殿的事奉也沒有照當行的舉行；也許耶何耶大也對之睜一隻眼閉一隻眼，因為有些好意的人在不能有更好的安排時，樂於有這些祭壇，他希望藉著改革聖殿、把那裡的事安排妥當，能逐步吸引百姓離開邱壇，邱壇自然會消退；又或者君王和祭司都沒有足夠的熱心把改革推到那麼遠，也沒有足夠的勇氣和力量去對抗這樣根深蒂固的慣例。
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)
繁體中文
修繕聖殿（主前853年）
⁴ 約阿施對祭司說：凡奉到耶和華殿裡分別為聖之物所值銀子——就是各人當繳的贖價銀子，各人按估價所當繳的，並各人心中樂意奉到耶和華殿裡的一切銀子，
⁵ 祭司可以從自己所認識的人收下，用以修理殿中各處所發現的破損之處。
⁶ 到了約阿施王二十三年，祭司仍未修理殿中的破損之處。
⁷ 於是約阿施王召了祭司耶何耶大和其餘的祭司來，對他們說：你們為甚麼不修理殿中的破損之處呢？現在你們不要再從所認識的人收銀子，當將所收的交出來，用以修理殿的破損。
⁸ 祭司答應不再從百姓收銀子，也不修理殿的破損。
⁹ 祭司耶何耶大取了一個櫃子，在蓋上鑽了一個窟窿，放在壇旁，在進耶和華殿的右邊；守門的祭司將凡奉到耶和華殿裡的銀子都投在裡面。
¹⁰ 他們見櫃裡的銀子多了，王的書記和大祭司上來，將銀子包紮數算，就是在耶和華殿裡所查得的。
¹¹ 把所數算的銀子交給督工的，就是耶和華殿裡辦事的人；他們又把銀子分給木匠和建造的人，去作耶和華殿裡的工，
¹² 並分給石匠、鑿石的人，又買木料和鑿成的石頭，修理耶和華殿的破損之處，以及為殿所要修繕的一切花費。
¹³ 然而奉到耶和華殿裡的銀子，沒有用來為耶和華的殿造銀碗、剪燭花器、盤、號，也沒有用來造任何金器銀器；
¹⁴ 乃把那銀子交給工人，用以修理耶和華的殿。
¹⁵ 他們且不與所交託銀子辦理工程的人算賬，因為他們辦事誠實。
¹⁶ 至於贖愆祭和贖罪祭的銀子，沒有奉到耶和華的殿裡，那是祭司的。
此處我們讀到約阿施作王時修繕聖殿的事。
I. 看來聖殿已經失修。雖然所羅門用最好的材料、以最精良的工法把它建造得十分堅固，但日久它仍漸漸朽壞，其中發現了破損之處（2Ki 12:5）——或在屋頂、牆壁、地板、天花板、護牆板、窗戶，或在院子的隔板上。連聖殿本身也會因使用而損耗；但天上的聖殿卻永不陳舊。然而造成這些破損的，不只是歲月的侵蝕；亞她利雅的兒子們曾拆毀神的殿（2Ch 24:7），出於對聖殿事奉的敵意，損壞了其中的建築，而祭司也沒有及時修補破損，以致情況越來越糟。那些園戶在如此輕易的條件下租得這寶貴的葡萄園，卻不肯按時修繕其中的酒池，實在不配（Mt 21:33）。他們偉大的主理所當然地因這縱容的毀壞而追究他們，並借他的審判追討荒廢之處——正如法律所稱的毀壞——那時這被疏忽的聖殿被夷為平地。
II. 君王本人（看來是）第一個、也是最積極關心修繕的人。我們不見祭司對此有怨言，也不見耶何耶大自己在此事上積極，倒是君王在此事上熱心，1. 因為他是君王，而神指望並要求那些有權柄的人運用權柄來維持並支持宗教、糾正弊端、修補衰敗，激發並促使傳道人盡自己的本分、百姓也盡他們的本分。2. 因為這殿在他幼年時既作他的育嬰房，也作他的避難所；他如今熱心於維護這殿的尊榮，正是出於感恩的記念。凡經歷過信仰聚會之安慰和益處的人，必以這些聚會的恥辱為自己的重擔（Zep 3:18），以維持這些聚會為自己的關切，以這些聚會的興盛為自己最大的喜樂。
III. 祭司奉命為這些修繕收集銀子，並負責辦理這工程。君王有國事要辦理，不能親自監督此事，便雇用祭司來管理——他們是最合適的人，看來也最可能在此事上盡心。1. 他吩咐他們去徵收分別為聖之物的銀子。他們不可等人送來，卻當去他們知道有所拖欠之處收取——或是按律法所定的贖價（憑Le 27:2,3的律法），或是作為甘心祭（2Ki 12:4）。他們各人要從自己認識的人那裡收取；據推斷沒有一個人不認識某個祭司。注意，我們當抓住神所賜的機會，激發我們特別認識的人去行善。2. 他吩咐他們把所徵收的銀子用於修理殿中的破損（2Ki 12:5）。
IV. 這方法沒有達到目的（2Ki 12:6）。所籌的銀子很少。或許祭司疏忽，沒有催促百姓繳納當繳的；又或許百姓對祭司的管理缺乏信心，不願把銀子交在他們手中；若是無端被疑，那是百姓的羞恥；若是當疑，更是祭司的羞恥。但所籌的少許銀子也沒有用在正當用途上：殿中的破損沒有被修補；祭司以為這殿從前如何可用，如今也如何可用，於是一再拖延修補。教會的工作通常進展緩慢，但教會中人比任何人都緩慢，實在可惜。也許他們所籌得的少許銀子，他們認為必須用來維持祭司的生活，而十個支派既已全然背叛，其餘兩個支派又敗壞不堪，這筆收入自然大大減少。
V. 於是採取了另一個方法。君王極其盼望殿中的破損得以修補（2Ki 12:7）。他後來的背道使我們有理由懷疑，他對聖殿事奉的情感，是否如他對聖殿建築的情感那樣好。許多人熱心於建造並美化教堂，也熱心於其他敬虔的形式，卻對敬虔的能力一無所知。然而我們稱許他的熱心，也不怪他責備連他的師傅耶何耶大，因為他見耶何耶大疏忽；而他的責備如此有力，以至祭司承認自己不配再受託，同意採取別的措施，並把已收的銀子交給別人辦理（2Ki 12:8）。他們見自己沒有心去作這事，就不妨礙別人去作，這倒是誠實之舉。於是另採了措施：
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為籌款（2Ki 12:9,10）。銀子不再交到私人手中，而是投入公共的櫃中，百姓便樂意且大量地把銀子帶來，不僅是當繳的，還有為如此善工的甘心祭。大祭司和國家書記從櫃中數出銀子，按原數留作所指定用途之用。公共分配若忠心進行，公共奉獻也必樂意進行。所給的銀子，（1）是從櫃蓋的窟窿投進去的，一去不返，藉此表明一旦獻給神的，絕不可收回。各人要隨本心所酌定的去捐獻。 （2）櫃子放在進去的右邊，有人以為這與我們救主所定的施捨規則相呼應：你施捨的時候，不要叫左手知道右手所作的事。 但當他們盡力為修繕聖殿籌集銀子時，並沒有侵佔祭司的固定供給（2Ki 12:16）。贖愆祭和贖罪祭的銀子（憑Le 5:15,16的律法歸給他們）仍留給他們。不要在修補聖殿破損的名義下，叫聖殿的僕人挨餓。
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為支用所籌的銀子。
（1）他們沒有把銀子交在祭司手中——祭司不熟諳這類事務，另有工作要做——而是交在辦事的人手中，或至少交在督工的人手中（2Ki 12:11）。那些職業在此方面的人最適合受託辦理這事。鐵匠打鐵，各有所長；但蒙召從事聖戰的人，不可被今生的世俗事務纏身。受託的人辦理這事，[1.] 謹慎地購買材料，支付工人工價（2Ki 12:12）。雇用熟諳此道、知道如何下手的人辦事，就會迅速完成。[2.] 忠心地辦理；他們因誠實得了好名聲，以至無需查驗他們的帳目。凡受託辦理公款或公共工程的人，都當從此學會忠心辦理，如同知道神要與他們算帳的人，不論人是否如此。那些以為欺騙政府、欺騙國家、欺騙教會不算犯罪的人，當神將他們的罪一一擺在他們面前時，必有不同的想法。
（2）他們沒有把銀子用在聖殿的裝飾上，沒有用來造金器銀器，而是首先用在必要的修繕上（2Ki 12:13）；由此我們可以學到，在一切開支上當優先顧及最必需的，在為公眾辦事時，當像為自己辦事那樣。修繕完成之後，我們發現餘款轉作聖殿事奉用的器皿（2Ch 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)
繁體中文
猶大王約阿施之死（主前840年）
¹⁷ 那時亞蘭王哈薛上來攻打迦特，攻取了它；哈薛又定意向耶路撒冷進發。
¹⁸ 猶大王約阿施將他列祖猶大王約沙法、約蘭、亞哈謝所分別為聖的物，以及自己所分別為聖的物，並耶和華殿裡和王宮府庫裡所找到的一切金子，都送給亞蘭王哈薛；哈薛就離開耶路撒冷去了。
¹⁹ 約阿施其餘的事、凡他所行的，豈不都寫在猶大諸王記上麼？
²⁰ 他的臣僕起來背叛，在靠近西拉、下米羅的屋子裡殺了約阿施。
²¹ 殺他的是他的臣僕示米押的兒子約撒甲和示默的兒子約薩拔；他就死了。人將他葬在大衛城裡，與他列祖同葬；他兒子亞瑪謝接續他作王。
約阿施既背棄了神，成為拜偶像者和逼迫者，耶和華的手就攻擊他，他的後來的光景比先前的更壞了。
I. 他的財富和尊榮輕易成了鄰國的掠物。哈薛在懲罰了以色列（2Ki 10:32）之後，又威脅猶大和耶路撒冷；他攻取了迦特這座堅固城（2Ki 12:17），並打算從那裡率軍進攻耶路撒冷——那王城、聖城，但因著它的罪惡，其保障已經離開了。約阿施既無志氣也無力量抵擋他，卻把一切分別為聖之物，以及在他庫中和聖殿府庫裡所找到的一切金子，都送給他（2Ki 12:18），賄賂他改道而行。若為公眾安全如此行是合法的，那麼捨棄聖殿的金子總比暴露聖殿本身要好；然而，1. 他若沒有離棄神、失去他的保護，他的事必不至被逼到這般地步，而能迫使哈薛退兵。2. 他貶低了自己，使自己十分卑微，在轉移分別為聖之物的事上喪失了君王、軍人和以色列人的尊榮。3. 他使自己和國家貧窮。並且，4. 他引誘哈薛再來，因為哈薛可不動一刀一槍就帶著如此豐厚的戰利品回家。果然如此，次年亞蘭的大軍上來攻打耶路撒冷，殺了首領，又搶掠了那城（2Ch 24:23,24）。
II. 他的性命輕易成了自己臣僕的掠物。他們同謀背叛他，把他殺了（2Ki 12:20,21），並非針對他的王國，因為他們並不反對他的兒子接續他，而是為他所犯的某項罪行報仇；歷代志告訴我們，他謀殺先知耶何耶大的兒子就是那挑釁。在此，無論他們多麼不義（報復不屬他們，也不屬他們來報答），神卻是公義的；這不是唯一一次神叫君王知道，若他們摸他的受膏者、害他的先知，就是自冒危險；而且當他來追討流血之罪時，先知的血要使這筆帳漲得很高。約阿施如此傾覆了，他始於聖靈，卻終於肉體。神通常即使在今世也給背道者印上他不高興的記號；因為在一切罪人中，背道者最褻瀆主。
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.
本章記述約阿施統治的歷史，與我們在前章所讀到他輝煌的開端並不相稱；他四十歲時遠不如他七歲時那樣光輝；然而他的統治仍應算為較好的一類，在歷代志中（2Ch 24:1-27）顯得比這裏糟糕得多，因為在那裏我們看見一位神先知的血被歸到他帳上；而在此我們只被告知：I. 當耶何耶大在世之日，他行正道，2Ki 12:1-3。II. 他用心且積極地修繕聖殿，2Ki 12:4-16。III. 他與哈薛訂了卑微的妥協之後（2Ki 12:17,18），不光彩地死去，2Ki 12:19-21。