Text -- 2 Chronicles 25:9 (NET)

25:9 Amaziah asked the prophet: “But what should I do about the hundred talents of silver I paid the Israelite troops?” The prophet replied, “The Lord is capable of giving you more than that.”

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ch 25:9

The Lord is able to give thee much more than this - Better lose the money than keep the men, for they will be a curse unto thee.

Commentary -- Word/Phrase Notes (per Verse)

Haydock: 2Ch 25:9

What will. Syriac, &c. "What then is my crime in having given the," &c. ---

To the. Hebrew or, "for the army." H.

Gill: 2Ch 25:9

And Amaziah said to the man of God, but what shall we do for the one hundred talents which I have given to the army of Israel?.... They will be lost, there is no demanding them back again; this he spake with some concern, as loath to lose so much money:

and the man of God answered, the Lord is able to give thee much more than this; whose is the earth, and the fulness thereof, the gold and silver, and all the riches of it; and therefore he had no need to trouble himself about the loss of his money, which, if obedient to the will of God, he might expect it would be abundantly repaid him.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 25:9

¹ tn Heb “said to the man of God.”

² tn Heb “man of God.”

Geneva Bible: 2Ch 25:9

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 ^{( g )} give thee much more than this.

^{( g )} He shows that if we depend only on God, we will not need to be troubled by these worldly things, for he will give at all times that which will be necessary if we obey his word.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 25:1-28

1 Amaziah begins to reign well.

3 He executes justice on the traitors.

5 Having hired an army of Israelites against the Edomites, at the word of a prophet dismisses them.

11 He overthrows the Edomites.

13 The Israelites, discontented with their dismission, spoil as they return home.

14 Amaziah, proud of his victory, serves the gods of Edom, and despises the admonitions of the prophet.

17 He provokes Joash to his overthrow.

25 His reign.

27 He is slain by conspiracy.

Maclaren: 2Ch 25:9

Prudence And Faith

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.'--2 Chron. 25:9.

THE character of this Amaziah, one of the Kings of. Judah, is summed up by the chronicler in a damning epigram: He did that which was right in the sight of the Lord, but not with a perfect heart.' He was one of your half-and-half people, or, as Hosea says, a cake not turned,' burnt black on one side, and raw dough on the other. So when he came to the throne, in the buoyancy and insolence of youth, he immediately began to aim at conquests in the neighbouring little states; and in order to strengthen himself he hired a hundred thousand mighty men of valour' out of Israel for a hundred talents of silver. To seek help from Israel was, in a prophet's eyes, equivalent to flinging off help from God. So a man of God comes to him, and warns him that the Lord is not with Israel, and that the alliance is not permissible for him. But, instead of yielding to the prophet's advice, he parries it with this misplaced question, But what shall we do for the hundred talents that I have given to the army of Israel?' He does not care to ask whether the counsel that he is receiving is right or wrong, or whether what he is intending to do is in conformity with, or in opposition to, the will of God, but, passing by all such questions, at once he fastens on the lower consideration of expediency, What is to become of me if I do as this prophet would have me do? What a heavy loss one hundred talents will be! It is too much to sacrifice to a scruple of that sort. It cannot be done.'

A great many of us may take a lesson from this man. There are two things in my text, a misplaced question and a triumphant answer: What shall we do for the hundred talents 9' The Lord is able to give thee much more than this.' Now, remarkably enough, both question and answer may be either very right or very wrong, according as they are taken, and! Purpose to look at those two aspects of each.

I. A Misplaced Question.

I call it misplaced because Amaziah's fault, and the fault of a great many of us, was, not that he took consequences into account, but that he took them into account at the wrong time. The question should have come second, not first. Amaziah's first business should have been to see clearly what was duty; and then, and not till then, the next business should have been to consider consequences.

Consider the right place and way of putting this question. Many of us make shipwreck of our lives because, with our eyes shut, we determine upon some grand design, and fall under the condemnation of the man that began to build, and was not able to finish.' He drew a great plan of a stately mansion; and then found that he had neither money in the bank, nor stones in his quarry, to finish it, and so it stood, a ruin. All through our Lord's life He was engaged rather in repressing volunteers than in soliciting recruits, and He from time to time poured a douche of cold water upon swiftly effervescing desires to go after Him. When the multitudes followed Him, He turned and said to them, If you are counting on being My disciples, understand what it means: take up the cross and follow Me.' When an enthusiastic man, who had not looked consequences in the face, came rushing to Him and said: Lord, I will follow Thee whithersoever Thou goest,' His answer to him was another pull at the string of the shower bath: The Son of Man hath not where to lay His head.' When the two disciples came to Him and said: Grant that we may sit, the one on Thy right hand and the other on Thy left, when Thou comest into Thy kingdom,' He said: Are ye able to drink of the cup that I drink of, and to be baptized with the baptism that I am baptized withal?' Look the facts in the face before you make your election. Jesus Christ will enlist no man under false pretences. Recruiting-sergeants tell country bumpkins or city louts wonderful stories of what they will get if they take the shilling and put on the king's uniform; but Jesus Christ does not recruit His soldiers in that fashion. If a man does not open his eyes to a clear vision of the consequences of his actions, his life will go to water in all directions. And there is no region in which such clear insight into what is going to follow upon my determinations and the part that I take is more necessary than in the Christian life. It is just because in certain types of character, the word is received with joy,' and springs up immediately, that when the sun is risen with a burning heat', that is, as Christ explains, when the pinch of difficulty comes, immediately they fall away,' and all their grand resolutions go to nothing. Lightly come, lightly go.' Let us face the facts of what is involved, in the way of sacrifice, surrender, loss, if we determine to be on Christ's side; and then, when the anticipated difficulties come, we shall neither be perplexed nor swept away, but be able quietly to say, I discounted it all beforehand;! know it was coming.' The storm catches the ship that is carrying fall sail and expecting nothing but light and favourable breezes; while the captain that looked into the weather quarter and saw the black cloud beginning to rise above the horizon, and took in his sails and made his vessel snug and tight, rides out the gale. It is wisdom that becomes a man, to ask this question, if first of all he has asked, What ought I to do?'

But we have here an instance of a right thing in a wrong place. It was right to ask the question, but wrong to ask it at that point. Amaziah thought nothing about duty. There sprang up in his mind at once the cowardly and ignoble thought: I cannot afford to do what is right, because it will cost me a hundred talents,' and that was his sin. Consequences may be, must be, faced in anticipation, or a man is a feel. He that allows the clearest perception of disagreeable consequences, such as pain, loss of ease, loss of reputation, loss of money, or any other harmful results that may follow, to frighten him out of the road that he knows he ought to take, is a worse feel still, for he is a coward and recreant to his own conscience.

We have to look into our own hearts for the most solemn and pressing illustrations of this sin, and I daresay we all of us can remember clear duties that we have neglected, because we did not like to face what would come from them. A man in business will say, I cannot afford to have such a high standard of morality; I shall be hopelessly run over in the race with my competitors if I do not do as they do,' or he will say, I durst not take a stand as an out-and-out Christian; I shall lose connections, I shall lose position. People will laugh at me. What am I to do for the hundred talents?'

But we can find the same thing in Churches. I do not mean to enter upon controversial questions, but as an instance, I may remind you that one great argument that our friends who believe in an Established Church are always bringing forward, is just a modern form of Amaziah's question, What shall we do for the hundred talents? How could the Church be maintained, how could its ministrations be continued, if its State-provided revenues were withdrawn or given up?' But it is not only Anglicans who put the consideration of the consequences of obedience in the wrong place. All the Churches are but too apt to let their eyes wander from reading the plain precepts of the New Testament to looking for the damaging results to be expected from keeping them. Do we not sometimes hear, as answer to would-be reformers, We cannot afford to give up this, that, or the other practice? We should not be able to hold our ground, unless we did so-and-so and so-and-so.'

But not only individuals or Churches are guilty in this matter. The nation takes a leaf out of Amaziah's book, and puts aside many plain duties, for no better reason than that it would cost too much to do them. What is the use of talking about suppressing the liquor traffic or housing the poor? Think of the cost.' The hundred talents' block the way and bribe the national conscience. For instance, the opium traffic; how is it defended? Some attempt is made to prove either that we did not force it upon China, or that the talk about the evils of opium is missionary fanaticism, but the sheet-anchor is: How are we ever to raise the Indian revenue if we give up the traffic?' That is exactly Amaziah over again, come from the dead, and resurrected in a very ugly shape.

So national policy and Church action, and, what is of far more importance to you and me than either the one or the other, our own personal relation to Jesus Christ and discipleship to Him, have been hampered, and are being hampered, just by that persistent and unworthy attitude of looking at the consequences of doing plain duties, and permitting ourselves to be frightened from the duties because the consequences are unwelcome to us.

Prudence is all right, but when prudence takes command and presumes to guide conscience, then it is all wrong. In some courts of law and in certain cases, the judge has an assessor sitting beside him, an expert about some of the questions that are involved. Conscience is the judge, prudence the assessor. But if the assessor ventures up on the judgment-seat, and begins to give the decisions which it is not his business to give, for his only business is to give advice, then the only thing to do with the assessor is to tell him to hold his tongue and let the judge speak. It is no answer to the prophet's prohibition to say, But what shall I do for the hundred talents?' A yet better answer than the prophet gave Amaziah would have been, Never mind about the hundred talents; do what is right, and leave the rest to God.' However, that was not the answer.

II. The Triumphant Answer.

The Lord is able to give thee much more than this.' Now, this answer, like the question, may be right or wrong, according as it is taken. In what aspect is it wrong? In what sense is it not true? I suppose this prophet did not mean more than the undeniable truth that God was able to give Amaziah more than a hundred talents. He was not thinking of the loftier meanings which we necessarily, as Christian people, at a later stage of Revelation, and with a clearer vision of many things, attach to the words. He simply meant, You will very likely get more than the hundred talents that you have lost, if you do what pleases God.' He was speaking from the point of view of the Old Testament; though even in the Old Testament we have instances enough that prosperity did not always attend righteousness. In the Old Testament we find the Book of Job, and the Book of Ecclesiastes, and many a psalm, all of which were written in order to grapple with the question, How is it that God does not give the good man more than the hundred talents that he has lost for the sake of being good?' It is not true, and it is a dangerous mistake to suggest that it is true, that a man in this world never loses by being a good, honest, consistent Christian. He often does lose a great deal, as far as this world is concerned; and he has to make up his mind to lose it, and it would be a very poor thing to say to him, Now, live like a Christian man, and if you are flinging away money or anything else because of your Christianity, you will get it back.' No; you will not, in a good many cases. Sometimes you will, and sometimes you will not. It does not matter whether you do or do not.

But the sense in which the triumphant answer of the prophet is true is a far higher one. The Lord is able to give thee much more than this, what is more'? a thousand talents? No; the much more' that Christianity has educated us to understand is meant in the depths of such a promise as this is, first of all, character. Every man that sacrifices anything to convictions of duty gains more than he loses there by, because he gains in inward nobleness and strength, to say nothing of the genial warmth of an approving conscience. And whilst that is true in all regions of life, it is most especially true in regard to sacrifices made from Christian principle. No matter how disastrous may be the results externally, the inward results of faithfulness are so much greater and sweeter and nobler than all the external evil consequences that may follow, that it is good policy' for a man to beggar himself for Christ's sake, for the sake of the durable riches, which our Lord Himself explains to be synonymous with righteousness, which will come thereby. He that wins strength and Christ-likeness of character by sacrificing for Christ has won far more than he can ever lose.

He wins not only character, but a fuller capacity for a fuller possession of Jesus Christ Himself, and that is infinitely more than anything that any man has ever sacrificed for the sake of that dear Lord. Do you remember when it was that there was granted to the Apostle John the vision of the throned Christ, and that he felt laid upon him the touch of the vivifying Hand from Heaven? It was when I was in Patmos for the Word of God, and for the testimony of Jesus.' He lost Ephesus; he gained an open heaven and a visible Christ. Do you remember who it was that said, I have suffered the loss of all things, and do count them but dung, that I may win Christ'? It was a good bargain, Paul! The balance-sheet showed a heavy balance to your credit. Debit, all things'; credit, Christ.' The Lord is able to give thee much more than this.'

Remember the old prophecy: For brass I will bring gold; and for iron, silver.' The brass and the iron may be worth something, but if we barter them away and get instead gold and silver, we are gainers by the transaction. Fling out the ballast if you wish the balloon to rise. Let the hundred talents go if you wish to get the more than this.' And listen to the New Testament variation of this man of God's promise, If thou wilt have treasure in heaven, go and sell all that thou hast, and follow Me.'

MHCC: 2Ch 25:1-13

Amaziah was no enemy to religion, but cool and indifferent friend. Many do what is good, but not with a perfect heart. Rashness makes work for repentance. But Amaziah's obedience to the command of God was to his honour. A firm belief of God's all-sufficiency to bear us out in our duty, and to make up all the loss and damage was sustain in his service, will make his yoke very easy, and his burden very light. When we are called to part with any thing for God and our religion, it should satisfy us, that God is able to give us much more than this. Convinced sinners, who have not true faith, always object to self-denying obedience. They are like Amaziah; they say, But what shall we do for the hundred talents? What shall we do if by keeping the sabbath holy we lose so many good customers? What shall we do without this gain? What shall we do if we lose the friendship of the world? Many endeavour to quiet their consciences by the pretence that forbidden practices are necessary. The answer is, as here, The Lord is able to give thee much more than this. He makes up, even in this world, for all that is given up for his sake.

Matthew Henry: 2Ch 25:1-13

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, 2Ch 25:8. 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, 2Ch 25:12. 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.

Keil-Delitzsch: 2Ch 25:5-16

The succeeding section, 2Ch 25:5-16, enlarges upon Amaziah's preparations for war with Edom, which had revolted under Joram of Judah, 2Ki 8:22; upon the victory over the Edomites in the Valley of Salt, and on the results of this war; - on all which we have in 2Ki 14:7 only this short note: "he smote Edom in the valley of Salt 10,000 men, and took Selah in war, and called its name Joktheel unto this day."But the more exact statements of the Chronicle as to the preparations and the results of this war and victory are important for Amaziah's later war with Kings Joash of Israel, which is narrated in 2Ch 25:17. of our chapter, because in them lie the causes of that war, so fatal to Amaziah; so that the history of Amaziah is essentially supplemented by those statements of the Chronicle which are not found in 2 Kings.

2Ch 25:5-7

The preparations for the war against Edom, and the victory over the Edomites in the Valley of Salt . - 2Ch 25:5. Amaziah assembled Judah, i.e., the men in his kingdom capable of bearing arms, and set them up (ordered them) according to the princes of thousands and hundreds, of all Judah and Benjamin, and passed them in review, i.e., caused a census to be taken of the men liable to military service from twenty years old and upward. They found 300,000 warriors "bearing spear and target"(cf. 2Ch 14:7); a relatively small number, not merely in comparison with the numbers under Jehoshaphat, 2Ch 17:14., which are manifestly too large, but also with the numberings made by other kings, e.g., Asa, 2Ch 14:7. By Joram's unfortunate wars, 2Ch 21:17, those of Ahaziah, and especially by the defeat which Joash sustained from the Syrians, 2Ch 24:23, the number of men in Judah fit for war may have been very much reduced. Amaziah accordingly sought to strengthen his army against the Edomites, according to 2Ch 25:6, by having an auxiliary corps of 100,000 men from Israel (of the ten tribes) for 100 talents of silver, i.e., he took them into his pay. But a prophet advised him not to take the Israelitish host with him, because Jahve was not with Israel, viz., on account of their defection from Jahve by the introduction of the calf-worship. To Israel there is added, (with) all the sons of Ephraim, to guard against any misunderstanding.

2Ch 25:8

Amaziah is to go alone, and show himself valiant in war, and the Lord will help him to conquer. This is without doubt the thought in 2Ch 25:8, which, however, does not seem to be contained in the traditional Masoretic text. האל יכשׁילך can hardly, after the preceding imperatives - do, be strong for battle - be otherwise translated than by, "and God will cause thee to stumble before the enemy."But this is quite unsuitable. Clericus, therefore, would take the words ironically: sin minus, tu vadito, etc.; i.e., if thou dost not follow my advice, and takest the Israelites with thee to the war, go, show thyself strong for the war, God will soon cause thee to stumble. But אם כּי can never signify sin minus . Others, as Schmidt and Ramb., translate: Rather do thou go alone (without the Israelitish auxiliaries), and be valiant, alioquin enim, si illos tecum duxeris, corruere te faciet Deus; or, May God make thee fall before the enemy (De Wette). But the supplying of alioquin , which is only hidden by De Wette's translation, cannot be grammatically justified. This interpretation of the יכשׁילך would be possible only if the negation לא אם כּי stood in the preceding clause and יכשׁילך was joined to it by ו . The traditional text is clearly erroneous, and we must, with Ewald and Berth., supply a לא or ולא before יכשׁילך : God thou (alone), do, be valiant for battle, and God will not let thee come to ruin.

(Note: Even the old translators could make nothing of the present text, and expressed the first clause of the verse as they thought best. lxx, ὅτι ἐὰν ὑπολάβης κατασχῦσαι ἐν τούτοις ; Vulg., quod si putes in robore exercitus bella consistere; after which Luth., "denn so du komest das du eine künheit beweisest im streit, wird Gott dich fallen lassen für deinen Feinden ." )

After this we have very fittingly the reason assigned: "for with God there is power to help, and to cause to fall."

2Ch 25:9-10

Amaziah had regard to this exhortation of the prophet, and asked him only what he should do for the 100 talents of silver which he had paid the Israelite auxiliary corps; to which the prophet answered that Jahve could give him more than that sum. Amaziah thereupon dismissed the hired Ephraimite mercenaries. יבדּילם , he separated them (sc., from his army prepared for battle), viz., the band, that they might go to their place, i.e., might return home. The ל before הגּדוּד is nota accus ., and להגּדוּד is in apposition to the suffix in יבדּילם . But the auxiliaries thus dismissed returned home full of wrath against Judah, and afterwards fell upon the border cities of Judah, wasting and plundering (2Ch 25:13). Their anger probably arose from the fact that by their dismissal the opportunity of making a rich booty in war was taken away.

2Ch 25:11-12

But Amaziah courageously led his people into the Valley of Salt, and smote the Edomites. התחזק , as in 2Ch 15:8, refers back to חזק , 2Ch 25:8 : he showed himself strong, according to the word of the prophet. As to the Valley of Salt, see on 2Sa 8:13 and 1Ch 18:12. Besides the 10,000 slain in the battle, the men of Judah took 10,000 other Edomites prisoners, whom they cast from the top of a rock. This statement is wanting in 2Ki 14:7, where, instead of it, the capture of the city Sela (Petra) is mentioned. The conjecture of Thenius, that this last statement of the Chronicle has been derived from a text of the Kings which had become illegible at this place, has already been rejected as untenable by Bertheau. Except the word סלע , the two texts have nothing in common with each other; but it does suggest itself that הסּלע ראשׁ , the top of the rock (which has become famous by this event), is to be looked for in the neighbourhood of the city Selah, as the war was ended only by the capture of Selah. Besides the battle in the Valley of Salt there were still further battles; and in the numbers 10,000, manifestly the whole of the prisoners taken in the war are comprehended, who, as irreconcilable enemies of Judah, were not made slaves, but were slain by being thrown down from a perpendicular rock.

2Ch 25:13

The Ephraimite host dismissed by Amaziah fell plundering upon the cities of Judah, and smote of them (the inhabitants of these cities) 3000, and carried away great booty. They would seem to have made this devastating attack on their way home; but to this idea, which at first suggests itself, the more definite designation of the plundered cities, "from Samaria to Bethhoron,"does not correspond, for these words can scarcely be otherwise understood than as denoting that Samaria was the starting-point of the foray, and not the limit up to which the plundered cities reached. For this reason Berth. thinks that this attack upon the northern cities of Judah was probably carried out only at a later period, when Amaziah and his army were in Edom. The latter is certainly the more probable supposition; but the course of events can hardly have been, that the Ephraimite auxiliary corps, after Amaziah had dismissed it, returned home to Samaria, and then later, when Amaziah had marched into the Valley of Salt, made this attack upon the cities of Judah, starting from Samaria. It is more probable that the dismissal of this auxiliary corps, which Amaziah had certainly obtained on hire from King Joash, happened after they had been gathered together in Samaria, and had advanced to the frontier of Judah. Then, roused to anger by their dismissal, they did not at once separate and return home; but, Amaziah having meanwhile taken the field against the Edomites with his army, made an attack upon the northern frontier cities of Judah as far as Bethhoron, plundering as they went, and only after this plundering did they return home. As to Bethhoron, now Beit-Ur, see on 1Ch 7:24.

2Ch 25:14-15

Amaziah's idolatry . - 2Ch 25:14. On his return from smiting the Edomites, i.e., from the war in which he had smitten the Edomites, Amaziah brought the gods (images) of the sons of Seir (the inhabitants of Mount Seir) with him, and set them up as gods, giving them religious adoration.

(Note: This statement, which is not found in 2 Kings 14, may, in the opinion of Berth., perhaps not rest upon a definite tradition, but be merely the application of a principle which generally was found to act in the history of Israel to a particular case; i.e., it may be a clothing in historical garments of the principle that divine punishment came upon the idolatrous king, because it does not agree with the statement of 2Ki 14:3. In that passage it is said of Amaziah: He did what was right in the eyes of Jahve, only not as David; altogether as his father Joash had done, did he. But Joash allowed his princes, after Jehoiada's death, to worship idols and Asheras, and had caused the prophet Zechariah, who reproved this idolatry, to be stoned. These are facts which, it is true, are narrated only in the Chronicle, but which are admitted by Bertheau himself to be historical. Now if Amaziah did altogether the same as his father Joash, who allowed idolatry, etc., it is hard indeed to see wherein the inconsistency of our account of Amaziah's idolatry with the character assigned to this king in 2Ki 14:3 consists. Bertheau has omitted to give us any more definite information on this point.)

In order to turn him away from this sin, which would certainly kindle Jahve's wrath, a prophet said to Amaziah, "Why dost thou seek the gods of the people, who have not delivered their people out of your hand?"The prophet keeps in view the motive which had induced the king to set up and worship the Edomite idols, viz., the belief of all polytheists, that in order to make a people subject, one must seek to win over their gods (cf. on this belief that remarks on Num 22:17), and exposes the folly of this belief by pointing out the impotence of the Edomite idols, which Amaziah himself had learnt to know.

2Ch 25:16

The king, however, in his blindness puts aside this earnest warning with proud words: "Have we made thee a counsellor of the king? Forbear, why should they smite thee?" נתנּוּך is spoken collectively: We, the king, and the members of the council. And the prophet ceased, only answering the king thus: "I know that God hath determined to destroy thee, because thou hast done this (introduced Edomite idols), and hast not hearkened unto my counsel."The prophet calls his warning "counsel,"referring to the king's word, that he was not appointed a counsellor to the king.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 25:1-28

I. Amaziah ch. 25

The Chronicler selected three events from Amaziah's reign to teach important spiritual lessons.

First, Amaziah followed the Mosaic Law faithfully in dealing with the people who had killed his father (vv. 1-4; cf. Deut. 24:16). These actions transpired at the beginning of his reign.

Second, the king obeyed God partially in his war with the Edomites (vv. 5-16). He unwisely hired mercenary soldiers from Israel to help him rather than seeking the Lord's help (v. 6). However when the prophet rebuked him, he obediently dismissed them even though it cost him 7,500 pounds of silver (v. 10). Nevertheless because he had hired them, he not only lost his money but he also lost the lives of some of his soldiers when the Edomites retaliated for having been dismissed (v. 13). Furthermore he disobeyed Yahweh by importing the gods of Edom (v. 14). Finally he refused to repent (v. 10).⁶⁸

Third, Amaziah disobeyed God by attacking Israel late in his reign (vv. 17-24). This was due, from the divine perspective, to the king's idolatry (v. 20) and, from the human perspective, to his pride (v. 18).⁶⁹ The consequences were that Judah's enemy destroyed a portion of the wall around Jerusalem (God removed its defense, v. 23), and stripped the temple (the glory of God diminished, v. 24).

"At bottom, it is the breakdown in the relationship between Amaziah and God which causes his downfall."⁷⁰

Idolatry was a serious matter because it struck at the heart of God's relationship with His people. God blessed Israel with the opportunity to have intimate personal relationship with the living sovereign Lord as no other people in the world then. To turn from this privilege to pursue dead idols was the height of effrontery (cf. Exod. 20:5). From the time Amaziah turned from Yahweh, God began to turn against him by using the faithful in Judah as His instruments of judgment (v. 27). "The city of Judah" (v. 28) is a later name for Jerusalem (cf. 2 Kings 14:20).

"Instead of royal building programs, the walls of Jerusalem are destroyed; instead of wealth from the people and surrounding nations, the king is plundered; instead of a large family, there were hostages; instead of peace, war; instead of victory, defeat; instead of loyalty from the populace and long life, there is conspiracy and regicide."⁷¹

Guzik: 2Ch 25:1-28

2 Chronicles 25 - The Reign of Amaziah

A. His victory over Edom.

1. (1-2) The limited good of the reign of Amaziah.

Amaziah was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother's name was Jehoaddan of Jerusalem. And he did what was right in the sight of the LORD, but not with a loyal heart.

a. He did what was right in the sight of the LORD: Amaziah, son of the great reformer Joash, continued the generally godly reign began by his father.

i. "He made a good beginning in thus adhering closely to the law. Happy would it have been for him and for his kingdom had he continued as he began." (Knapp)

b. But not with a loyal heart: Compared to Joash, Amaziah faithfully continued his policies. Yet some of those policies allowed compromises, such as the allowing of continued sacrifices and incense offerings on the high places (2 Kings 14:1-4). Compared to David - the greatest merely human king to reign over the people of God - Amaziah did not match up favorably (2 Kings 14:1-4).

i. "The root idea of the Hebrew word translated 'perfect' [loyal in the NKJV] is being whole, complete. Imperfection of heart consists in incomplete surrender. Some chamber of the temple is retained for selfish purposes. What it was in the case of Amaziah we are not told, but the fact remains that notwithstanding the general direction of his life . . . the whole heart was not set on doing the will of God." (Morgan)

2. (3-4) An example Amaziah's obedience.

Now it happened, as soon as the kingdom was established for him, that he executed his servants who had murdered his father the king. However he did not execute 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 be put to death for their children, nor shall the children be put to death for their fathers; but a person shall die for his own sin."

a. He executed his servants who had murdered his father the king: This was both just and in the best interest of Amaziah. It was good for him to eliminate those who found the assassination of the king a reasonable way to change the kingdom.

i. It also fulfilled God's command to punish murderers with execution, first given in Genesis 9:5-7.

b. He did not execute their children, but did as it is written in the Law of the Book of Moses: It was the standard practice of the ancient world to execute not only the guilty party in such a murder, but also their family. Amaziah went against the conventional practice of his day and obeyed the word of God instead (Deuteronomy 24:16).

i. "Wherein he showed some faith and courage, that he would obey this command of God, though it was very hazardous to himself, such persons being likely to seek revenge for their father's death." (Poole)

3. (5-8) Preparations for battle against Edom.

Moreover Amaziah gathered Judah together and set over them captains of thousands and captains of hundreds, according to their fathers' houses, throughout all Judah and Benjamin; and he numbered them from twenty years old and above, and found them to be three hundred thousand choice men, able to go to war, who could handle spear and shield. He also hired one hundred thousand mighty men of valor from Israel for one hundred talents of silver. But a man of God came to him, saying, "O king, do not let the army of Israel go with you, for the LORD is not with Israel; not with any of the children of Ephraim. But if you go, be gone! Be strong in battle! Even so, God shall make you fall before the enemy; for God has power to help and to overthrow."

a. He also hired one hundred thousand mighty men of valor from Israel: In assembling an army (that would eventually fight against Edom), Amaziah hired mercenary troops from the northern tribes of Israel. This was a common practice in the ancient world.

b. O king, do not let the army of Israel go with you, for the LORD is not with Israel: This anonymous prophet warned King Amaziah to not use the Israelite troops that he had hired. Going further, he warned him that if he should go to battle using these Israelite troops, God shall make you fall before the enemy.

i. Even though it made military sense for Amaziah to hire and use these troops, according to the word from God, it made no spiritual sense. This is because God has power to help and to overthrow. To fight with God is to receive His help; to fight against Him is have God overthrow you.

4. (9) Amaziah's question and the answer from the prophet.

Then Amaziah said to the man of God, "But what shall we do about the hundred talents which I have given to the troops of Israel?" And the man of God answered, "The LORD is able to give you much more than this."

a. But what shall we do about the hundred talents which I have given to the troops of Israel? Amaziah heard and understood the word of God from His messenger. Yet his question was familiar: "How much will it cost me to be obedient?" This is not necessarily a bad question to ask, if we are willing to be persuaded by the LORD's answer.

b. The LORD is able to give you much more than this: The prophet wisely answered Amaziah. Whatever obedience costs, it is always ultimately cheaper than disobedience.

i. "But you say that you have already entered into so close an alliance that you cannot draw back. You have invested your capital, you have gone to great expenditure. Yet it will be better to forfeit these than Him." (Meyer)

5. (10-13) Amaziah's obedience and the victory over Edom.

So Amaziah discharged the troops that had come to him from Ephraim, to go back home. Therefore their anger was greatly aroused against Judah, and they returned home in great anger. Then Amaziah strengthened himself, and leading his people, he went to the Valley of Salt and killed ten thousand of the people of Seir. Also the children of Judah took captive ten thousand alive, brought them to the top of the rock, and cast them down from the top of the rock, so that they all were dashed in pieces. But as for the soldiers of the army which Amaziah had discharged, so that they would not go with him to battle, they raided the cities of Judah from Samaria to Beth Horon, killed three thousand in them, and took much spoil.

a. So Amaziah discharged the troops that had come to him from Ephraim, to go back home: He had paid them as promised, trusting that God was able to return to him much more, and he sent them home in faith, trusting God to both protect and provide.

i. This greatly aroused the dismissed army against Judah, probably because they counted on the anticipated plunder as additional income.

ii. "The Israelites' great rage, repeated in Hebrew for emphasis, shows further why they Lord is not with them." (Selman)

b. Amaziah strengthened himself, and leading his people, he went to the Valley of Salt and killed ten thousand of the people of Seir: Walking in obedience to God, Amaziah saw the victory God promised. The Edomites, who had apparently rebelled against Judah's authority, were defeated.

i. "His victory is definite enough, though it is achieved without any acknowledgment of God's help and with excessive violence." (Selman)

c. They raided the cities of Judah from Samaria to Beth Horon, killed three thousand in them, and took much spoil: This shows the wickedness of the dismissed Israelite soldiers and their hunger for plunder and spoil. They were determined to enrich themselves through conquest, beyond their soldier's wages.

i. "Because they were both disgraced by this rejection, and disappointed of that prey and spoil which they hoped to gain, whereas now they were sent away empty; for the one hundred talents probably were given to their officers only to raise men for this service; that sum being otherwise too small to be distributed into so many hands." (Poole)

ii. "The soldiers of Israel committed depredations on their way back. This was the result of folly and sin of Amaziah's proposal. We may be forgiven, and delivered, and yet there will be after-consequences which will follows us from some ill-considered act. Sin may be forgiven, but its secondary results are sometimes very bitter." (Meyer)

B. Amaziah's sin and the judgment against him.

1. (14-16) Amaziah's strange idolatry and arrogance.

Now it was so, after Amaziah came from the slaughter of the Edomites, that he brought the gods of the people of Seir, set them up to be his gods, and bowed down before them and burned incense to them. Therefore the anger of the LORD was aroused against Amaziah, and He sent him a prophet who said to him, "Why have you sought the gods of the people, which could not rescue their own people from your hand?" So it was, as he talked with him, that the king said to him, "Have we made you the king's counselor? Cease! Why should you be killed?" Then the prophet ceased, and said, "I know that God has determined to destroy you, because you have done this and have not heeded my advice."

a. He brought the gods of the people of Seir, set them up to be his gods, and bowed down before them: This action of Amaziah shows the deep foolishness of idolatry. These gods of the people of Seir were unable to defend or help the Edomites, yet he worshipped them. God sent a prophet to make this point clear to King Amaziah.

i. "Amaziah's achievement seems to bring out the worst in him. Whereas he had previously made some response to God, now he turns to idolatry, persecution, revenge, intransigence, pride, and apostasy." (Selman)

b. Have we made you the king's counselor? Cease! The king arrogantly silenced the prophet, yet pronounced a final word of judgment against Amaziah.

i. This was a rejection of God's mercy to Amaziah. God was kind to send him a correcting prophet "When he might have sent him to hell with a thunderbolt; as the patientest man upon hearth would have done likely, had he been in God's place and power." (Trapp)

2. (17-20) The king of Israel warns the king of Judah.

Now Amaziah king of Judah asked advice and sent to Joash the son of Jehoahaz, the son of Jehu, king of Israel, saying, "Come, let us face one another in battle." 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 your daughter to my son as wife'; and a wild beast that was in Lebanon passed by and trampled the thistle. Indeed you say that you have defeated the Edomites, and your heart is lifted up to boast. Stay at home now; why should you meddle with trouble, that you should fall; you and Judah with you?" But Amaziah would not heed, for it came from God, that He might give them into the hand of their enemies, because they sought the gods of Edom.

a. Come, let us face one another in battle: Proud from his success against Edom, Amaziah decided to make war against the northern kingdom of Israel, no doubt in retaliation for the plundering attacks by the dismissed mercenaries of Israel (2 Chronicles 25:5-16).

i. He had reason to believe he would be successful. He had recently assembled a 300,000 man army that killed 20,000 Edomites in a victory over Edom (2 Chronicles 25:5, 11-12). King Joash (Jehoahaz) of Israel seemed very weak, having only 50 horsemen, 10 chariots, and 10,000 foot soldiers after being defeated by the Syrians (2 Kings 13:7).

b. The thistle that was in Lebanon: The reply of Joash king of Israel was both wise and diplomatic. With this little story and its application, he counseled Amaziah to glory in his previous victory over Edom but then to stay at home.

i. "The thistle, imagining himself to be equal with the cedar, presumptuously suggested a marriage alliance between them. The difference between the two was made obvious when a wild beast passed through and crushed the thistle underfoot. Of course the beast was powerless to injure the cedar." (Dilday)

c. Why should you meddle with trouble so that you fall; you and Judah with you? Amaziah should have listened to this word from Jehoash, but he didn't. He provoked a fight he should have avoided, and did not consider both the likelihood of success and the effect his defeat would have on the whole kingdom of Judah.

d. It came from God, that He might give them into the hand of their enemies, because they sought the gods of Edom: Because of Amaziah's foolish embrace of idolatry, God allowed him to enter into a foolish war with Israel. Foolish idols led him into foolish choices, and the wise God in heaven allowed him to experience the effect of these choices.

i. "It came of God, who gave him up to his own error and passion, in order to his ruin." (Poole)

3. (21-24) Proud King Amaziah is defeated by Israel.

So Joash king of Israel went out; and he and Amaziah king of Judah faced one another at Beth Shemesh, which belongs to Judah. And Judah was defeated by Israel, and every man fled to his tent. Then Joash the king of Israel captured Amaziah king of Judah, the son of Joash, the son of Jehoahaz, at Beth Shemesh; and he brought him to Jerusalem, and broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate; four hundred cubits. And he took all the gold and silver, all the articles that were found in the house of God with Obed-Edom, the treasures of the king's house, and hostages, and returned to Samaria.

a. Israel captured Amaziah king of Judah: Because of his foolish attack against Israel, Amaziah lost his freedom and for a time became a prisoner of the king of Israel.

i. "His name means 'strength of Jah'; but we read, 'he strengthened himself' (2 Chronicles 25:11); his character of self-sufficiency thus belying his name - a thing not uncommon in our day." (Knapp)

b. Broke down the wall of Jerusalem: Because of his foolish attack against Israel, Amaziah saw the defenses of Jerusalem broken down. Not only did they lose the battle at Beth Shemesh, but they were also in a weaker position to face future attacks.

c. And he took all the gold and silver: Because of his foolish attack against Israel, Amaziah lost the treasure of the people of God. It wasn't just a loss of his personal wealth (the treasuries of the king's house), but also of the gold and silver of God's people. Amaziah didn't have the wisdom to see how losing this battle would hurt others as well as himself.

i. This even extended to hostages who were taken from Jerusalem to Samaria. The decision to attack Israel was his alone, but the price paid for the foolish attack was paid by the whole kingdom of Judah. It is a sober warning to all leaders, to consider how their foolish decisions affect many other people.

ii. "The quarrel of Amaziah was certainly just, yet he was put to the rout; he did meddle to his hurt; he fell, and Judah fell with him, as Jehoash had said." (Clarke)

4. (25-28) He is hated and killed by his own subjects.

Amaziah the son of Joash, king of Judah, lived fifteen years after the death of Joash the son of Jehoahaz, king of Israel. Now the rest of the acts of Amaziah, from first to last, indeed are they not written in the book of the kings of Judah and Israel? After the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there. Then they brought him on horses and buried him with his fathers in the City of Judah.

a. They made a conspiracy against him in Jerusalem: The embarrassing loss against Israel undermined Amaziah's support among the leaders of Judah.

i. He lived fifteen years after the death of Jehoash (which probably prompted his release from imprisonment in Israel), "But it was a kind of a lifeless life . . . He lay all the while under the hatred and contempt of his subjects." (Trapp)

ii. "At a preliminary stage his sixteen-year-old son Uzziah was elevated to coregency - and to actual rule - in 790 B.C." (Payne)

b. He fled to Lachish; but they sent after him to Lachish and killed him there: Amaziah tried but was unable to escape the conspirators. He was assassinated, just like his father was (2 Kings 12:20-21).

i. "Lachish was the first of the cities of Judah to adopt the idolatries of the kingdom of Israel ('the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee,' Micah 1:13), and it was natural for the idolatrous Amaziah to seek an asylum there." (Knapp)

ii. 'He no doubt became very unpopular after having lost the battle with the Israelites; the consequence of which was the dismantling of Jerusalem, and the seizure of the royal treasures, with several other evils. It is likely that the last fifteen years of his reign were greatly embittered: so that, finding the royal city to be no place of safety, he endeavoured to secure himself at Lachish; but all in vain, for thither his murderers pursued him; and he who forsook the Lord was forsaken by every friend, perished in his gainsaying, and came to an untimely end." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 25 (Chapter Introduction)

Overview

2Ch 25:1, Amaziah begins to reign well; 2Ch 25:3, He executes justice on the traitors; 2Ch 25:5, Having hired an army of Israelites against the Edomites, at the word of a prophet dismisses them; 2Ch 25:11, He overthrows the Edomites; 2Ch 25:13, The Israelites, discontented with their dismission, spoil as they return home; 2Ch 25:14, Amaziah, proud of his victory, serves the gods of Edom, and despises the admonitions of the prophet; 2Ch 25:17, He provokes Joash to his overthrow; 2Ch 25:25, His reign; 2Ch 25:27, He is slain by conspiracy.

Poole: 2 Chronicles 25 (Chapter Introduction)

CHRONICLES CHAPTER 25

Amaziah beginneth to reign well; slayeth his father’ s murderers, 2Ch 25:1-4 . Having hired an army of Israelites against the Edomites, at the word of a prophet he dismisseth them, 2Ch 25:5-10 ; and with his own people overthroweth the Edomites: the Israelites in their return home spoil, 2Ch 25:11-13 . Amaziah serveth the gods of Edom, and despiseth the admonition of the prophet, 2Ch 25:14-16 . He provoketh Joash to his overthrow, 2Ch 25:17-21 . His reign; he is slain by conspiracy, 2Ch 25:25-28 .

Of this verse, and ver. 2-4, See Poole "2Ki 14:1" , etc.

MHCC: 2 Chronicles 25 (Chapter Introduction)

(2Ch 25:1-13) Amaziah, king of Judah.

(2Ch 25:14-16) Amaziah worships the idols of Edom.

(2Ch 25:17-28) Amaziah's rash challenge.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 25 (Chapter Introduction)

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, 2 Kings 14. 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).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 25 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 25

This chapter begins with the reign of Amaziah, and some of the first acts of it, slaying those that killed his father, 2Ch 25:1, raising a large army in his own kingdom, to which he added 100,000 more he hired out of Israel, whom yet he sent home by the advice of a prophet, 2Ch 25:5, and with his own army marched against the Edomites, and obtained a victory over them, 2Ch 25:11, but the Israelites being displeased with him for dismissing them, fell on some of his cities, and slew many in them, 2Ch 25:13, and such was his stupidity, as to worship the gods of the Edomites he had conquered, for which he was reproved by a prophet, 2Ch 25:14 and being elated with his victory, he sent a challenge to the king of Israel, who accepting of it, a battle ensued, in which Judah was worsted, their king taken, and treasuries spoiled, 2Ch 25:17, and the chapter is closed with the death and burial of Amaziah, 2Ch 25:25.