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英文原文
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)
亞瑪謝的治理（主前828年）
¹ 以色列王約哈斯的兒子約阿施第二年，猶大王約阿施的兒子亞瑪謝登基。
² 他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。
³ 亞瑪謝行耶和華眼中看為正的事，只是不如他祖大衛；他效法他父親約阿施一切所行的。
⁴ 只是邱壇還沒有廢去，百姓仍在那裡獻祭燒香。
⁵ 國位一在他手中堅立，他就把殺他父王的臣僕殺了。
⁶ 卻沒有殺死殺人者的兒女，是照摩西律法書上耶和華所吩咐的話說：不可因子殺父，也不可因父殺子；各人要因自己的罪被治死。
⁷ 他在鹽谷殺了以東人一萬，又攻取了西拉，改名叫約帖，直到今日。
約阿施的兒子和繼承人亞瑪謝，就是我們在此所讀到的王。讓我們從幾方面來看他：
I. 在聖殿裡；他在那裡多少有些行得好，像約阿施一樣，卻不如大衛（2Ki 14:3）。他開始得好，卻沒有堅持：他行耶和華眼中看為正的事，維持對神祭壇的敬拜，也留意神的話，卻不如大衛。僅僅照敬虔先祖所行的去行、僅僅維持慣例是不夠的；我們還必須像他們那樣去行——出於同樣的信心和敬虔的原則，以同樣的真誠和決心。此處也和從前一樣注意到，邱壇沒有被廢去（2Ki 14:4）。那些因長久慣用而獲得既成事實地位、又得了人好感的腐敗，是難以擺脫的。
II. 在審判席上；在那裡我們見他對謀殺他父親的叛徒執行公義，不是一登基就行，免得引起動亂，而是謹慎地等到國位在他手中堅立才行（2Ki 14:5）。在不宜激怒時，逐步削弱一個結黨的派系，往往是徹底毀滅它的方法。公義借遲緩而打擊得穩，常常在沒有立即執行時執行得最謹慎。智慧在此有益處於指引。亞瑪謝如此行，1. 照律法的規則——那古老的規則：凡流人血的，他的血也必被人所流。 叛徒或殺人凶手絕不可指望像別人那樣善終。任憑他們奔向坑中，不要攔阻他。 2. 在律法的限制之下：他沒有殺死殺人者的兒女，因為摩西的律法明文規定兒女不可因父親被治死（2Ki 14:6）。這事被注意記下，大概是因為他身邊有人建議他行這嚴厲之事——既為報復（因為罪行非同小可——殺了君王），也為政治考量，免得兒女因報殺父之仇而圖謀反叛。但他不顧這些暗示，堅守神明確的律法（De 24:16），他要照此審判，並決心遵行，把結果交託給神。神把父親的罪孽追討在兒女身上，因為每個人在他面前都有罪，都欠他一死；所以若他因父親的罪而追討性命，他也沒有不義，因為罪人早已因自己的罪喪失了性命。但他不許地上的君王如此行：兒女在他們面前是無辜的，所以不可當作有罪而受罰。
III. 在戰場上；在那裡我們見他勝過以東人（2Ki 14:7）。以東在約蘭時已經從猶大手下背叛了（2Ki 8:22）。如今他向他們開戰，要使他們重新歸順，殺了一萬人，又攻取了石亞拉伯的首城（稱為西拉——意為磐石），並給它改了新名。這次出征更詳盡的記述，見於2Ch 25:5-13等。
⁸ 那時亞瑪謝差遣使者去見以色列王約哈斯的兒子約阿施，說：你來，我們彼此面對面吧。
⁹ 以色列王約阿施差遣使者去見猶大王亞瑪謝，說：黎巴嫩的荊棘差遣使者去見黎巴嫩的香柏樹，說：將你的女兒給我兒子為妻；後來黎巴嫩的一個野獸經過，把那荊棘踐踏了。
¹⁰ 你實在打敗了以東，你的心就高傲自誇；你得了這榮耀，就安居在宮裡吧；何必惹禍使自己和猶大都敗落呢？
¹¹ 亞瑪謝卻不聽。於是以色列王約阿施上來；他和猶大王亞瑪謝在屬猶大的伯示麥面對面擺陣。
¹² 猶大人在以色列人面前敗陣了，各人逃回自己的帳棚去了。
¹³ 以色列王約阿施在伯示麥擒住猶大王亞哈謝的孫子、約阿施的兒子亞瑪謝，來到耶路撒冷，又拆毀耶路撒冷的城牆，從以法蓮門直到角門，共四百肘。
¹⁴ 他又拿了一切金銀，和耶和華殿裡與王宮府庫裡所找到的一切器皿，並帶著人質，回到撒馬利亞去了。
自從兩國分裂之後，接連幾代猶大因以色列的敵意而大受其害。亞撒之後，接連幾代又因以色列的友誼、並與他們所結的聯盟和姻親而受害更深。但如今我們又見兩者之間有了敵意，這是幾百年來所沒有的。
I. 亞瑪謝在沒有任何挑釁、也沒有擺出任何爭端的情由下，向約阿施下戰書（2Ki 14:8）：你來，我們彼此面對面吧；讓我們在戰場上較量。 假如他只是向他挑戰單獨決鬥，錯誤也不過限於他個人；但兩國都得盡出全力，雙方成千上萬的性命都要為他那反覆無常的性子而犧牲。這表明他驕傲、自大、輕視人命。有人以為他有意報復那些被遣散、心懷不滿的以色列人在歸途中對他國家所作的傷害（2Ch 25:13），又虛榮地想要征服以色列國，把它重新併入猶大。愚昧人的嘴唇這樣引起爭端，他的口召人刑罰。 那挑戰的人要負起爭端之始的責任，那如同放水一般的爭端之始。急於打仗或上法庭的人，也許很快就會厭倦，而且是第一個後悔的。
II. 約阿施發給他一個嚴厲的責備，責備他的挑戰，並勸他收回（2Ki 14:9,10）。1. 他挫他的銳氣，把自己比作香柏樹——一棵雄偉的樹——把亞瑪謝比作荊棘——一株卑微的野草，告訴他：自己非但不懼怕他，反倒輕看他，正如香柏樹不屑把女兒許配給荊棘一樣，他也不屑與他有任何瓜葛或結盟。他以為古老的大衛家不配與耶戶家——雖然是新起之秀——同日而語。一個謙卑人聽見兩個驕傲輕蔑的人各自挖空心思來貶低對方，會何等微笑！2. 他預言他的傾覆：一個野獸踐踏了那荊棘，如此結束了他與香柏樹的結交；約阿施如此輕而易舉地以為自己的軍隊能碾碎亞瑪謝，並認定他完全無力抵抗。3. 他指出他挑戰的愚昧：你實在打敗了以東——一群軟弱、無武裝、無紀律的人——就以為自己能所向無敵，輕而易舉地征服以色列的常備軍。你的心使你高傲。 看一切罪的根源在哪；在心裡，罪從那裡流出，也當由那裡承擔責備。使人驕傲、放肆、不滿或諸如此類的，不是護理、結局、場合（無論那是什麼），而是他們自己的心。「你因擊打以東而驕傲，彷彿那使你在全人類眼中可畏了。」那些誇大自己成就的人——因為得了少許成功和名聲，就斷定自己勝任一切、並且必定穩操勝券——實在可悲地自欺。4. 他勸他以所得的尊榮為足，不要因覬覦那夠不著的更多，反而連已有的也化為烏有：你何必惹禍呢——像愚昧人常常好管閒事那樣（Pr 20:3）？許多人若知道何時已足，本可享有足夠的財富和尊榮。他警告他後果嚴重——不僅對自己致命，也對他當保護的國家致命。
III. 亞瑪謝堅持他的決定，結果很糟；他還不如留在宮中，因為約阿施給他的那一眼「面對面」使他狼狽不堪。挑戰者通常都落在敗方。1. 他的軍隊潰散（2Ki 14:12）。約瑟夫說，當他們要交鋒時，被極大的恐懼所擊打，竟一箭未發，各人就盡力逃命了。2. 他自己被以色列王擒住作俘虜，這才夠了那面對面的看。亞瑪謝的家譜在此頗為突兀地出現（約阿施的兒子、亞哈謝的孫子），或許是因他曾誇耀祖先的尊貴，或因他如今為他們的罪孽吃苦頭。3. 得勝者進入耶路撒冷——那城乖乖地向他開門——他卻拆毀他們的城牆（約瑟夫說，他乘車勝利地從破口進去），為羞辱他們，並使自己高興時可以隨意佔領這王城。4. 他掠奪耶路撒冷，帶走一切有價值的東西，滿載戰利品回到撒馬利亞（2Ki 14:14）。論到約阿施，曾說他行耶和華眼中看為惡的事；論到亞瑪謝，說他行耶和華眼中看為正的事；然而約阿施竟如此勝過亞瑪謝，為什麼呢？因為神要借亞瑪謝的遭遇顯明，他阻擋驕傲的人；或因為不論他們在別方面如何，約阿施最近對神的一位先知表示過敬意（2Ki 13:14），而亞瑪謝卻對另一位先知無禮（2Ch 25:16）；神尊重那些在他先知裡尊重他的人，但那些藐視他先知、並在先知裡藐視他的人，必被輕看。
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)
以色列王耶羅波安的治理（主前825年）
¹⁵ 約阿施其餘的事、凡他所行的、和他的大能、以及他怎樣與猶大王亞瑪謝爭戰，豈不都寫在以色列諸王記上麼？
¹⁶ 約阿施與他列祖同睡，葬在撒馬利亞與以色列諸王同葬；他兒子耶羅波安接續他作王。
¹⁷ 約阿施的兒子猶大王亞瑪謝，在以色列王約哈斯的兒子約阿施死後，又活了十五年。
¹⁸ 亞瑪謝其餘的事，豈不都寫在猶大諸王記上麼？
¹⁹ 耶路撒冷有人同謀背叛他；他逃到拉吉，他們卻打發人追到拉吉，在那裡殺了他。
²⁰ 他們用馬把他的屍首馱回；人把他葬在耶路撒冷，與他列祖同葬在大衛城裡。
²¹ 猶大眾民就取了亞撒利雅（他年十六歲），立他接續他父親亞瑪謝作王。
²² 亞瑪謝與他列祖同睡之後，亞撒利雅重新修築以拉他，歸還猶大。
短短幾節經文中，有三位王被送到墳墓裡：1. 以色列王約阿施（2Ki 14:15,16）。我們從前已經跟過他的葬禮一次（2Ki 13:12,13）。但因為史家有機會進一步記述他的生平和事蹟，就再次提到他的死和葬。2. 猶大王亞瑪謝。他在征服者以色列王死後又活了十五年（2Ki 14:17）。一個人在受辱之後可以活很久，可以被徹底磨平（亞瑪謝無疑如此），卻還沒有死。他的事蹟據說記在他的編年史裡（2Ki 14:18），卻沒有記他的大能；因為他勝過以東人時的殘忍、以及他向以色列王挑戰時的狂妄，顯明他毫無真正的勇氣。他被自己的臣民所殺——他們因他的治理不善而恨他（2Ki 14:19）——使耶路撒冷成為他無法安身之地，城牆上那恥辱的破口正是因他的愚昧和狂妄而造成的。他逃到拉吉。他在那裡隱藏或躲避多久，我們不得而知，但最終他在那裡被謀殺（2Ki 14:19）。叛黨的怒氣沒有進一步發作，因為他們用車把他的屍首運回耶路撒冷，葬在他列祖當中。3. 亞撒利雅接續亞瑪謝，卻不是在他父親死後立刻接續，而是在十二年之後；因為亞瑪謝死於耶羅波安第十五年（比較2Ki 14:23與2Ki 13:2可見），而亞撒利雅直到耶羅波安第二十七年才登基（2Ki 15:1），因為他父親死時他只有四歲，所以在十二年裡——直到他十六歲——政權都在攝政者手中。他作王很久（2Ki 15:2），然而此處對他作王的記述卻被刻意略過，並突然中斷（2Ki 14:22）：他修築以拉他（那城原屬以東人，但大概被他父親收復了，2Ki 14:7），在王與他列祖同睡之後——彷彿那是他所行唯一值得一提的事；更可能是指亞瑪謝：亞瑪謝死後不久他就修築了它。
²³ 猶大王約阿施的兒子亞瑪謝第十五年，以色列王約阿施的兒子耶羅波安在撒馬利亞登基，作王四十一年。
²⁴ 他行耶和華眼中看為惡的事，不離開尼八的兒子耶羅波安使以色列人陷在罪裡的一切罪。
²⁵ 他收回以色列的邊界，從哈馬口直到亞拉巴海，正如耶和華以色列的神藉他僕人迦特希弗人亞米太的兒子先知約拿所說的話。
²⁶ 因為耶和華看見以色列的苦況十分艱難；無論困守的、撇下的，都沒有幫助以色列的。
²⁷ 耶和華並沒有說要將以色列的名從天下塗抹；乃借約阿施的兒子耶羅波安拯救他們。
²⁸ 耶羅波安其餘的事、凡他所行的、和他的大能、他怎樣爭戰、怎樣為以色列收復大馬色和原先屬猶大的哈馬，豈不都寫在以色列諸王記上麼？
²⁹ 耶羅波安與他列祖以色列諸王同睡；他兒子撒迦利雅接續他作王。
此處是耶羅波安第二作王的記述。耶戶家給王儲起這名字——尼八的兒子耶羅波安，使以色列人陷在罪裡的那耶羅波安的名字——我擔心這正表示他們對那罪的鍾愛和依附；他們以為尊貴的名字，在神的書中卻如同其他任何人一樣臭名昭著、被人唾棄。
I. 他的國位長久，是列王中最長的：他作王四十一年；然而與他同時的猶大王亞撒利雅作王更久，達五十二年之久。耶羅波安作王的年日與亞撒完全相同（1Ki 15:10），然而一個行善，一個行惡。我們不能以人的壽命長短或外在的亨通來衡量他們的品格。義人和惡人所遭遇的都是一樣。
II. 他的品格與其他那些王一樣：他行耶和華眼中看為惡的事（2Ki 14:24），因為他不離開耶羅波安的罪；他維持拜金牛犢，從不放棄，以為其中沒有害處，因為那是他一切祖先和前任所行的。然而一項罪在神眼中——不論在我們眼中如何——絕不因古舊的慣用而減少其惡；「我們一向習慣行惡」作為不行善的藉口，也是無謂的。
III. 然而他比大多數王亨通，因為雖然在那一件上他行了耶和華眼中看為惡的事，在其他方面看來卻有些善，所以神悅納他，1. 借著預言。他興起亞米太的兒子約拿——一個加利利人（那些說加利利沒有出過先知的人【Joh 7:52】何等錯誤）——並借他暗示他對以色列所施恩惠的旨意，不顧他們的悖逆，鼓勵他和他的國家武裝起來收復他們古老的產業，並（這對他們的成功大有貢獻）向他們保證必勝。神若繼續在他們中間保留忠心的傳道人，這就是他沒有丟棄他百姓的記號；當堅固約阿施手的以利沙被接去，約拿就被差來鼓勵他的兒子。一個國家有先知的世代與君王的世代並行，神的話得以永存，這個國家有福了。關於這約拿，我們在他那卷小先知書裡讀到許多。大概是在他年輕、適合這趟差事的時候，神差他到尼尼微；也大概是在他對神的異象還不甚熟練的時候，他才那樣逃避和發怒；若如此，他後來被雇用作向以色列傳憐憫信息的使者，就是他過失和愚妄蒙赦免的確據。一個委任就等於一次赦免；他自己雖然悖逆卻蒙了憐憫，就更能鼓勵他們，叫他們雖然悖逆，也可指望蒙憐憫。有些起初愚昧衝動、作事十分笨拙的人，後來卻證明有用而傑出。人不可因每一個過失就被丟棄。2. 借著護理。結果正如耶和華的話：他的軍隊得勝；他收回以色列的邊界，收復了那些從北方的哈馬直到南方的亞拉巴海（即所多瑪海）之間的邊城和鄉土，這一切都已經被亞蘭人佔據了（2Ki 14:25）。這裡給了兩個神賜他們這些勝利的原因：——（1）因為他們的困苦極大，這使他們成為他憐憫的對象（2Ki 14:26）。雖然他不見他們悔改歸正的跡象，卻看見他們的苦況十分艱難。住在敵人所控制之地區的人受盡欺壓奴役，甚麼都不能稱為自己的；其餘的人，我們可以推想，因敵人頻頻入侵搶掠而極度貧困，又不斷被他們的威嚇所驚嚇，以致無論困守的、撇下的——無論城邑還是鄉村都被荒廢、財物被搶一空——也沒有幫助者出現。耶羅波安作王初期，在國中許多地區，他們就是被逼到這般地步；那時神純粹出於憐憫，聽見了他們苦難的呼聲（因為此處沒有提到他們禱告的呼聲），就借耶羅波安的手為他們行了拯救。讓那些境況可憐的人從神的憐憫中得安慰；我們讀到神的憐憫之心（Isa 63:15, Jer 31:20），並知道他滿有憐憫（Ps 86:15）。（2）因為完全毀滅他們的命令尚未發出；他至今沒有說要將以色列的名塗抹（2Ki 14:27），因為他沒有說，所以他也不那樣行。若這是指十個支派的被擄分散，他確曾說過也行了，因為那名直到如今仍存留在天下的福音以色列中，並要存到末時；因為他們當時承受著這個將要有如此長久尊榮的名，所以他向他們施這恩，也是為了那名古老的尊榮（2Ki 13:23）。
IV. 此處是耶羅波安作王的結束。我們讀到（2Ki 14:28）他的大能，以及他怎樣爭戰，但（2Ki 14:29）他與他列祖同睡了；因為最有能力的人也必向死亡屈服，在那場戰爭中沒有免役。以色列曾有過許多先知，每個時代都有不斷的傳承，但直到這個時代的先知才開始把他們的預言寫下來，他們的預言如今是聖經正典的一部分。正是在這位耶羅波安作王時，何西阿（他作先知的時間很長）開始說預言，他是頭一個把預言寫下來的；所以借他所傳的話被稱為耶和華話語的起頭（Ho 1:2）。那時耶和華話語的那部分開始被寫下。同時阿摩司也說預言並寫下他的預言，不久之後彌迦，再後來在亞哈斯和希西家的日子有以賽亞。如此神從未沒有為自己留下見證，即使在教會最黑暗、最敗壞的時代，也興起一些人，借他們的傳講和生活在那時代作發光照亮的明燈，其中少數人借著他們的著作，把光照給我們這些末世的人。
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.
本章接續猶大與以色列兩國王位繼承的歷史。I. 在猶大國，1. 亞瑪謝統治的全部歷史（本書所記載的）：（1.）他善良的品格，2Ki 14:1-4。（2.）他向殺害他父親的兇手所執行的公義，2Ki 14:5,6。（3.）他勝過以東人的勝利，2Ki 14:7。（4.）他與約阿施的戰爭，以及他在那場戰爭中的失敗，2Ki 14:8-14。（5.）最終因謀反而導致他的傾覆，2Ki 14:17-20。2. 亞撒利雅歷史的開端，2Ki 14:21,22。II. 在以色列國，記述了約阿施統治的結束（2Ki 14:15,16），以及他的兒子耶羅波安——第二個同名的人——的全部歷史，2Ki 14:23-29。在神的書中，有多少偉人被安置在這麼小的篇幅之內！