2 Chronicles · Chapter 25

V. 2. But not, &c.-He was not an enemy to religion, but a cool and indifferent friend. He was not a man of serious piety; for his heart was not whole with God.

Verse 2. He did that which was right] He began his reign well, but soon became an idolater, 2 Chronicles 25:14,15.

Verse 2. But not with a perfect heart — He was not an enemy to religion, but a cool and indifferent friend. He was not a man of serious piety, for his heart was not whole with God. But of this, and the two following verses, see notes on 2 Kings 14:1-7.

Verse 4. He slew not their children, as noted in 2 Kings 14. Whether the king was justly put to death for the blood of Zechariah and his brothers, is a question too delicate for human tribunals: yet we know that heaven ever maintains a just revenge for innocent blood. As the captains had no divine, no lawful authority to assassinate the king, it was just to put them and their assistants to death.

Verse 5. Gathered Judah together] He purposed to avenge himself of the Syrians, but wished to know his military strength before he came to a rupture.

Ver. 5. He—found them three hundred thousand. One third of these were sufficient for any wars with the southern rebels. The princes of those times understood the art of carnage and slaughter, better than the art of war.

Verse 6. He hired a hundred thousand men out of Israel — Out of the kingdom of the ten tribes. If he had advised with any of his prophets before he did this, or had but considered how little any of his ancestors had got by their alliances with Israel, he would not have thus done what he had soon to undo again. But rashness makes work for repentance.

Ver. 6. For a hundred talents of silver; a vile price for wicked men to do wicked work. Those mercenaries hoped for better wages in plunder.

V. 7. Let not, &c.-It is comfortable to employ those, who we have reason to hope, have an interest in heaven, but dangerous associating with those from whom the Lord is departed.

Verse 7. The Lord is not with Israel] “The WORD of the Lord is not the helper of the Israelites, nor of the kingdom of the tribe of Ephraim.”-Targum.

Verses 7, 8. Let not the army of Israel go with thee — It is comfortable to employ those who, we have reason to hope, have an interest in heaven; but dangerous associating with those from whom the Lord is departed. For the Lord is not with Israel — He hath forsaken them; and prosperity shall not attend thy counsels and undertakings, if thou joinest thyself with them. But if thou wilt go, do it — It is an ironical concession, like that of Micaiah to Ahab, Go and prosper.

Ver. 7. A man of God. In Seder-Olam he is called Amos, father of Isaiah the prophet, and brother-in-law of king Amaziah.

V. 8. Do it-It is an ironical concession like that, go, and prosper.

Verses 7, 8. Let not the army of Israel go with thee — It is comfortable to employ those who, we have reason to hope, have an interest in heaven; but dangerous associating with those from whom the Lord is departed. For the Lord is not with Israel — He hath forsaken them; and prosperity shall not attend thy counsels and undertakings, if thou joinest thyself with them. But if thou wilt go, do it — It is an ironical concession, like that of Micaiah to Ahab, Go and prosper.

Verse 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.

Verse 9. And Amaziah said, But what shall we do for the hundred talents — The money remitted for the hire of the one hundred thousand Israelitish soldiers. He considered, if he sent the men back he should lose that. Such is the objection which men often make against complying with their duty: they are afraid of losing by it. And the man of God answered, The Lord is able to give thee much more — He hath many ways to make up that loss to thee, and certainly will not suffer thee to be a loser by obeying his command. Observe, reader, a firm belief of God’s all-sufficiency to bear us out in our duty, and to make up abundantly all the loss and damage we sustain in his service, will render 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 that it shall be amply made up to us in the way that he sees will be best for us. This king lost one hundred talents of silver by his obedience; and we find just that sum given to his grandson Jotham, as a present, 2 Chronicles 27:5. Then the principal was repaid, and for interest, ten thousand measures of wheat, and as many of barley, were given him.

V. 10. Anger kindled-Because they were both disgraced by this rejection, and disappointed of that spoil which they hoped to gain, whereas now they are sent away empty; for the hundred talents probably were given to their officers only to raise men for this service.

Verse 10. They returned home in great anger] They thought they were insulted, and began to meditate revenge. See the notes on 2 Kings 14:1-20, where almost every circumstance in this chapter is examined and explained.

Verse 10. Their anger was greatly kindled against Judah — Because they were both disgraced by this rejection, and disappointed of that spoil which they hoped to gain, whereas now they are sent away empty; for the hundred talents, probably, were given to their officers only to raise men for this service.

Verses 11, 12. Amaziah strengthened himself — With his own men only. And smote of the children of Seir ten thousand — Who, it appears, were left dead upon the field. How many were only wounded: and not killed, we are not told; but undoubtedly not a few. Other ten thousand did the children of Judah cast down from the rock — A most cruel execution, which can no way be justified, unless the children of Seir had been used to serve in that manner all they took captive of Judah.

Verses 11, 12. Amaziah strengthened himself — With his own men only. And smote of the children of Seir ten thousand — Who, it appears, were left dead upon the field. How many were only wounded: and not killed, we are not told; but undoubtedly not a few. Other ten thousand did the children of Judah cast down from the rock — A most cruel execution, which can no way be justified, unless the children of Seir had been used to serve in that manner all they took captive of Judah.

Ver. 12. Other ten thousand left alive. Hebrews µwyj chajaim, lives, souls. Such is the Greek, which better designates the cruelty of forcing them down the precipice, after being spared. Surely to devote the ringleaders, had been punishment sufficient.

V. 13. Cities of Judah-Thus God chastised those cities of Judah for their idolatries which were found most in the parts next to Israel. The men of Israel had corrupted them, and now are a plague to them.

Verse 13. The army which Amaziah sent back, fell upon the cities of Judah — Thus God chastised those cities of Judah for their idolatries, which were found most in the parts next to Israel. The men of Israel had corrupted them, and now are a plague to them. And thus Amaziah also was punished for having entered into an alliance with idolaters, though at the prophet’s reproof he broke it off: and perhaps, likewise, this calamity befell his subjects, because he had used his victory over the Edomites with so much cruelty.

Verse 14. The gods of the children of Seir] “The idols of the children of Gebal.”-Targum.

Verse 14. He brought the gods of Seir, and set them up for his gods — Egregious folly! When Ahaz worshipped the gods of those that had conquered him, (2 Chronicles 28:23,) he had some little colour for it, as he hoped, probably, thus to prevail upon them to assist him too. But for Amaziah to worship the gods of those he had conquered, was surely most unreasonable. What did he see in the gods of the children of Seir, that could tempt him to set them up for his gods, and bow down himself before them? If he had cast the idols down from the rock, and broken them to pieces, instead of the prisoners, he would have discovered more of the piety, as well as more of the pity, of an Israelite. But, perhaps, as a punishment for that barbarous inhumanity, he was given up to this ridiculous idolatry.

Ver. 14. Amaziah brought the gods of Seir and set them up to be his gods. We must seek for the true sense of this preposterous worship in the customs of ancient superstition. The Romans adopted the gods of all the countries they conquered. When Scipio stood before Carthage, he is said to have made this invocation: “And you, oh gods, whosoever you are that defend this city, come over to us, and I will worship you with more costly sacrifices, and will build for you more splendid temples.”

Verse 15. The anger of the Lord was kindled against Amaziah — And well it might; yet, before he sent to destroy him, he sent to convince and reclaim him, and thus prevent his destruction. He sent to him a prophet, who reasoned with him very fairly and mildly, saying, Why hast thou sought after the gods which could not deliver their own people? — Is this reasonable? Is it acting like a wise man? If men would but duly consider the inability of all those things to help them, which they have recourse to when they forsake God, they would not be such enemies to themselves.

V. 16. Art thou, &c.-Who art thou that presumest to direct my affairs, without my commission? The secure sinner perhaps values himself on having silenced his reprovers and monitors. But what comes of it? It is a plain indication he is marked out for ruin. They that are deaf to reproof, are ripening apace for destruction.

Verse 16. Art thou made of the king’s counsel?] How darest thou give advice to, or reprove, a king?

Verse 16. The king said, Art thou made of the king’s counsel? — Who art thou, that presumest to direct my affairs without my commission? Forbear; why shouldest thou be smitten? — Provoke me no further, lest I cause thee to be killed for thy impudence. The prophet’s reproof was too just to be answered, and the king could say nothing in excuse for his own folly; but he fell into a passion with the reprover. To the prophet who directed him to send back the army of Israel, he hearkened, though that prophet both contradicted his politics, and lost him a hundred talents of silver: but with this prophet, who only dissuaded him from worshipping the gods of the Edomites, he had no patience, but instantly fell upon him with an unaccountable rage; which must be attributed to the witchcraft of idolatry. Then the prophet forbare — He ceased to advise or reprove him any further, but only denounced the divine sentence passed upon him, for this contempt of God’s message to him, and his other sins, which came to pass, verses 20-27. The secure sinner, perhaps, values himself on his having silenced his reprovers and monitors. But what comes of it? I know that God has determined to destroy thee — It is a plain indication that thou art marked for ruin; because thou hast done this, and hast not hearkened to the divine counsel — They that are deaf to reproof, are ripening apace for destruction.

V. 17. Advice-About the injury which the Israelites had done to his people, and how he should repair it. He took advice. But with whom? Not with the prophet, but with his flattering statesmen. It is good to take advice: but it should be of them who are fit to advise us.

Verse 17. Then Amaziah took advice — About the injury which the Israelites had done to his people, and how he should repair it. He took advice — But with whom? Not with the prophet, but with his flattering statesmen. It is good to take advice: but it should be of them who are fit to advise us. But of this and the following verses, see notes on 2 Kings 14:8-20.

Verse 18. The thistle that was in Lebanon] See the explanation of this 2 Kings 14:9. After reciting this fable, the Targum adds, “Thus hast thou done in the time thou didst send unto me, and didst lead up from the house of Israel a hundred thousand strong warriors for a hundred talents of silver: and after they were sent, thou didst not permit them to go with thee to war, but didst send them back, greatly enraged, so that they spread themselves over the country; and having cut off three thousand, they brought back much spoil.”

V. 20. Of God-Who gave him up to his own error and passion, in order to his ruin.

Verse 20. For it came of God — Who gave him up to his own error and passion, in order to his ruin.

V. 24. Obed-edom-With Obed-edom’s posterity, to whom the custody of the sacred treasures was committed.

Verse 24. In the house of God with Obed-edom] From 1 Chronicles 26:15 we learn that to Obed-edom and his descendants was allotted the keeping of the house of Asuppim or collections for the Divine treasury. And-the hostages] See on 2 Kings 14:14.

Verse 24. That were found in the house of God with Obed-edom — That is, with Obed-edom’s posterity, to whom the custody of the sacred treasures was committed.

Ver. 24. With Obed-edom; that is, the descendants of Obed-edom, who was a levite, and blessed because the ark remained awhile in his house.

Verse 26. The rest of the acts of Amaziah, first and last] Says the Targum; “The first, when he walked in the fear of the Lord, the last, when he departed from the right way before the Lord; are they not written,” &c.

Verse 27. Made a conspiracy] 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. II CHRONICLES