2 Chronicles 25.

Matthew Henry

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 (Ch2 25:1-4). II. An obedient observer of the command of God (Ch2 25:5-10). III. A cruel conqueror of the Edomites (Ch2 25:11-13). IV. a foolish worshipper of the gods of Edom and impatient of reproof for it (Ch2 25:14-16). V. Rashly challenging the king of Israel, and smarting for his rashness (Ch2 25:17-24). And, lastly, ending his days ingloriously (Ch2 25:25-28).

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 (Ch2 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, Ch2 25:3. Though we should suppose they intended to avenge on their king the death of the prophet (as was intimated, Ch2 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, Ch2 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 (Ch2 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, Ch2 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, Ch2 25:7, Ch2 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, Ch2 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 (Ch2 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, Ch2 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, Ch2 25:11, Ch2 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, Ch2 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.

14–16. Here is, I. The revolt of Amaziah from the God of Israel to the gods of the Edomites. Egregious folly! Ahaz worshipped the gods of those that had conquered him, for which he had some little colour, Ch2 28:23. But to worship the gods of those whom he had conquered, who could not protect their own worshippers, was the greatest absurdity that could be. What did he see in the gods of the children of Seir that could tempt him to set them up for his gods and bow himself down before them? Ch2 25:14. If he had cast the idols down from the rock and broken them to pieces, instead of the prisoners, he would have manifested more of the piety as well as more of the pity of an Israelite; but perhaps for that barbarous inhumanity he was given up to this ridiculous idolatry.
II. The reproof which God sent to him, by a prophet, for this sin. The anger of the Lord was kindled against him, and justly; yet, before he sent to destroy him, he sent to convince and reclaim him, and so to prevent his destruction. The prophet reasoned with him very fairly and very mildly: Why hast thou sought the favour of those gods which could not deliver their own people? Ch2 25:15. If men would but duly consider the inability of all those things to help them to which they have recourse when they forsake God, they would not be such enemies to themselves.
III. The check he gave to the reprover, Ch2 25:16. He could say nothing in excuse of his own folly; the reproof was too just to be answered. But he fell into a passion with the reprover. 1. He taunted him as saucy and impertinent, and meddling with that which did not belong to him: Art thou made of the king's counsel? Could not a man speak reasonably to him, but he must be upbraided as usurping the place of a privy-counsellor? But, as a prophet, he really was made of the king's counsel by the King of kings, in duty to whom the king was bound not only to hear, but to ask and take his counsel. 2. He silenced him, bade him forbear and say not a word more to him. He said to the seer, See not, Isa 30:10. Men would gladly have their prophets thus under their girdles, as we say, to speak just when and what they would have them speak, and not otherwise. 3. He threatened him: "Why shouldst thou be smitten? It is at thy peril if thou sayest a word more of this matter." He seems to remind him of Zechariah's fate in the last reign, who was put to death for making bold with the king; and bids him take warning by him. Thus he justifies the killing of that prophet by menacing this, and so, in effect, makes himself guilty of the blood of both. He had hearkened to the prophet who ordered him to send back the army of Israel, and was ruled by him, though he contradicted his politics and lost him 100 talents, Ch2 25:10. But this prophet, who dissuaded him from worshipping the gods of the Edomites, he ran upon with an unaccountable rage, which must be attributed to the witchcraft of idolatry. He was easily persuaded to part with his talents of silver, but by no means with his gods of silver.
IV. The doom which the prophet passed upon him for this. He had more to say to him by way of instruction and advice; but, finding him obstinate in his iniquity, he forbore. He is joined to idols; let him alone, Hos 4:17. Miserable is the condition of that man with whom the blessed Spirit, by ministers and conscience, forbears to strive, Gen 6:3. And both the reprovers in the gate and that in the bosom, if long brow-beaten and baffled, will at length forbear. So I gave them up to their own hearts' lusts. The secure sinner perhaps values himself upon it as a noble and happy achievement to have silenced his reprovers and monitors, and to get clear of them; but what comes of it? "I know that God has determined to destroy thee; it is a plain indication that thou art marked for ruin that thou hast done this, and hast not hearkened to my counsel." Those that are deaf to reproof are ripening apace for destruction, Pro 29:1.

17. We have here this degenerate prince mortified by his neighbour and murdered by his own subjects.
I. Never was proud prince more thoroughly mortified than Amaziah was by Joash king of Israel.
1. This part of the story (which was as fully related Kg2 14:8, etc., as it is here) - embracing the foolish challenge which Amaziah sent to Joash (Ch2 25:17), his haughty scornful answer to it (Ch2 25:18), with the friendly advice he gave him to sit still and know when he was well off, (Ch2 25:19), - his wilfully persisting in his challenge (Ch2 25:20, Ch2 25:21), the defeat that was given him (Ch2 25:22), and the calamity he brought upon himself and his city thereby (Ch2 25:23, Ch2 25:24), - verifies two of Solomon's proverbs: - (1.) That a man's pride will bring him low, Pro 29:23. It goes before his destruction; not only procures it meritoriously, but is often the immediate occasion of it. He that exalteth himself shall be abased. (2.) That he that goes forth hastily to strive will probably not know what to do in the end thereof, when his neighbour has put him to shame, Pro 25:8. He that is fond of contention may have enough of it sooner than he thinks of.
2. But there are two passages in this story which we had not before in the Kings. (1.) That Amaziah took advice before he challenged the king of Israel, Ch2 25:17. But of whom? Not of the prophet - he was not made of the king's counsel; but of his statesmen that would flatter him and bid him go up and prosper. It is good to take advice, but then it must be of those that are fit to advise us. Those that will not take advice from the word of God, which would guide them aright, will justly be left to the bad advice of those that will counsel them to their destruction. Let those be made fools that will not be made wise. (2.) Amaziah's imprudence is here made the punishment of his impiety (Ch2 25:20): It was of the Lord; he left him to himself to act thus foolishly, that he and his people might be delivered into the hands of their enemies, because they had forsaken God and sought after the gods of Edom. Those that will not persuaded to do well for their souls will justly be given up to their own counsels to do ill for themselves even in their outward affairs.
II. Never was poor prince more violently pursued by his own subjects. From the time that he departed from the Lord (so it may be read, Ch2 25:27) the hearts of his subjects departed from him, and they began to form a design against him in Jerusalem. It is probable they were exasperated against him more for his rashly engaging in a war against Israel than for his worshipping the gods of Edom. But at length the ferment grew so high, and he perceived the plot to be laid so deeply, that he thought fit to quit his royal city and flee to Lachish, either as a private place where he might be hid or as a strong place where he might be guarded; but they sent after him thither, and slew him there. By this the putting of him to death seems to have been done deliberately, and to have been the act, not of a disgusted servant or two, but of a considerable body that durst avow it. How unrighteous soever they were herein, God was righteous.

Adam Clarke

Amaziah succeeds his father Joash, and begins his reign well, Ch2 25:1, Ch2 25:2. He slays his father's murderers but spares their children, Ch2 25:3, Ch2 25:4. He reviews and remodels the army, Ch2 25:5; and hires a hundred thousand soldiers out of Israel, whom, on the expostulation of a prophet, he sends home again, without bringing them into active service; at which they are greatly offended, Ch2 25:6-10. He attacks the Syrians, kills ten thousand, and takes ten thousand prisoners, whom he precipitates from the top of a rock, so that they are dashed to pieces, Ch2 25:11, Ch2 25:12. The Israelitish soldiers, sent back, ravage several of the cities of Judah, Ch2 25:13. Amaziah becomes an idolater, Ch2 25:14. Is reproved by a prophet, whom he threatens, and obliges to desist, Ch2 25:15, Ch2 25:16. He challenges Joash, king of Israel, Ch2 25:17; who reproves him by a parable, Ch2 25:18, Ch2 25:19. Not desisting, the armies meet, the Jews are overthrown, and Amaziah taken prisoner by Joash, who ravages the temple, and takes away all the treasures of the king, Ch2 25:20-24. The reign of Amaziah: a conspiracy is formed against him; he flees to Lachish, whither he is pursued and slain; is brought to Jerusalem, and buried with his fathers, Ch2 25:25-28.

2–4. He did that which was right - He began his reign well, but soon became an idolater, Ch2 25:14, Ch2 25:15.

5–6. Gathered Judah together - He purposed to avenge himself of the Syrians, but wished to know his military strength before he came to a rupture.

7–8. 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.

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.

10–13. 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 (note), where almost every circumstance in this chapter is examined and explained.

14–15. The gods of the children of Seir - "The idols of the children of Gebal." - Targum.

16–17. Art thou made of the king's counsel? - How darest thou give advice to, or reprove, a king?

18–23. The thistle that was in Lebanon - See the explanation of this Kg2 14:9 (note). 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."

24–25. In the house of God with Obed-edom - From Ch1 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 Kg2 14:14 (note).

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," etc.

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 endeavored 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.

John Gill

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, Ch2 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, Ch2 25:5, and with his own army marched against the Edomites, and obtained a victory over them, Ch2 25:11, but the Israelites being displeased with him for dismissing them, fell on some of his cities, and slew many in them, Ch2 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, Ch2 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, Ch2 25:17, and the chapter is closed with the death and burial of Amaziah, Ch2 25:25.

1–4. Amaziah was twenty five years old when he began to reign,.... Of these verses; see Gill on Kg2 14:2. See Gill on Kg2 14:3. See Gill on Kg2 14:5. See Gill on Kg2 14:6.
.
2 Chronicles 25:5

ch2 25:5
ch2 25:5
ch2 25:5Moreover Amaziah gathered Judah together,.... The inhabitants thereof:

and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin; he divided the people, according to their families throughout his kingdom, into thousands and hundreds, and out of their respective families appointed captains over them:

and he numbered them from twenty years old and above; the usual age men were numbered at for war, to the fiftieth, according to Josephus; the Roman law (a) obliged none to be soldiers after fifty, nor might any be dismissed before (b); the age of military men with the Romans was from seventeen to forty six, or, as some, forty five; but with the Persians from twenty as here to fifty (c):

and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield; which shows that their number was greatly decreased since the times of Jehoshaphat, Ch2 17:14, occasioned by the wars under Jehoram, Ahaziah, and Joash; some copies of the Vulgate Latin (d) have only 30,000.

(a) Seneca de Brevitate Vitae, c. 20. (b) Liv. Hist. l. 42. c. 33. (c) Alex. ab. Alex. Genial. Dier. l. 1. c. 20. (d) Ed. of Sixtus V. the Lovain and MSS. in James's Corruption of the Fathers, p. 295.

5. He hired also one hundred thousand mighty men of valour out of Israel,.... The ten tribes, judging his own army not sufficient for his expedition against the Edomites he was meditating:

for one hundred talents of silver; which amounted to 35,300 pounds sterling, and according to Beckius (e) were about five florins and a half to each soldier.

(e) Not. in Targum in loc.

6. But there came a man of God to him,.... Who the Jews say (f) was the brother of the king, Amos, the father of Isaiah, but without foundation:

saying, O king, let not the army of Israel go with thee; to war against Edom; meaning the 100,000 men he had hired, and suggesting that to have them with him would not be to his advantage, but his detriment, for the following reason:

for the Lord is not with Israel, to wit:

with all the children of Ephraim; they being idolaters, worshippers of the calves; and as they had forsaken the Lord, he had forsaken them; therefore no help could be expected from them; the Targum is,"the Word of the Lord is not their help.''

(f) Seder Olam Rabba, c. 20. Shalshalet Hakabala, fol. 11. 2.

7. But if thou wilt go, do it, be strong for the battle,.... An ironical expression; if thou wilt not be advised, take them with thee, and try what thou canst do; exert all thy courage, and use thy military skill, and mark the issue:

God shall make thee fall before the enemy; notwithstanding the number of thy troops, and those of thy auxiliaries; though some take them to be spoken seriously, and read the words, "but go thou"; that is, alone, without the hired troops, and fight boldly and courageously; or otherwise "God shall make thee fall", &c.

for God hath power to help and to cast down; to help with a few, and to cast down with many; to help without the hired Israelites, and to cast down with them.

8. 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.

9. Then Amaziah separated them,.... From his army, among whom they were incorporated and ranked, to wit:

the army that was come to him out of Ephraim; which he had hired of the ten tribes, these he singled out:

to go home again; to their own country:

wherefore their anger was greatly kindled against Judah, and they returned home in great anger; it being a great slight put upon them, and a reproach to them, to be thus dismissed, as they thought; and especially if they understood that it was because they were idolaters; and the rather as they might have hoped to have had their share in the plunder of the Edomites.

10. And Amaziah strengthened himself, and led forth his people,.... To go to war with the Edomites; not discouraged by the dismission of the hired troops, but trusting in the promise and power of God, he went forth with boldness and intrepidity:

and went to the valley of salt, and smote of the children of Seir, ten thousand; the Edomites; so called, not because they were the posterity of Seir, but because they dwelt in Seir, from whence they drove the descendants of Seir, and dwelt in their stead; see Kg2 14:7.

11. And other ten thousand left alive did the children of Judah carry away captive,.... The rest of the army of the Edomites, which amounted to the same number, fell into their hands, and they took them, and carried them off:

and brought them unto the top of the rock; very probably the same on which the city Petra, the metropolis of Edom, was built, called also Selah, Kg2 14:7 both which names signify a rock. Josephus (g) calls it the great rock in Arabia; that is, Arabia Petraea:

and cast them down from the top of the rock, that they were broken all in pieces; burst asunder, bones broken, and limb from limb separated. This sort of punishment was inflicted by the Romans on various malefactors, by casting them down from the Tarpeian rock (h); and in Greece, according to the Delphian law, such as were guilty of sacrilege were led to a rock, and cast down headlong from thence (i): and now in Turkey, at a place called Constantine, a town situated on the top of a great rock, the usual way of executing great criminals is by pushing them from off the cliff (k); see Luk 4:29, but to use captives taken in war after this manner seems cruel and barbarous; and what should be the reason of such treatment of them is not easy to say.

(g) Antiqu. l. 9. c. 9. sect. 1. (h) Liv. Hist. l. 6. c. 20. Patercul. Hist. Roman. l. 2. Aurel. Victor. de Vir. Illustr. c. 27, 70. Vid, Rycquium de Capitol. Roman. c. 4. p. 45, &c. (i) Aelian. Var. Hist. l. 11. c. 5. (k) Pitt's Account of the Mahometans, ch. 1. p. 10.

12. But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, The 100,000 men hired out of Israel, whom he dismissed before he went against Edom:

fell upon the cities of Judah, from Samaria even unto Bethhoron; which, though it formerly belonged to Ephraim, had been taken by the men of Judah; they did not fall on these as they returned home, for then it would have been said from Bethhoron to Samaria: but after they had returned home, they meditated this piece of revenge for the ill treatment of them, as they reckoned it:

and smote three thousand of them; of the inhabitants of the cities, who rose up and opposed them:

and took much spoil; out of them, and went their way with it.

13. Now it came to pass, after that Amaziah was come from the slaughter of the Edomites,.... Instead of returning thanks to God for the victory obtained, and giving him the glory of it:

that he brought the gods of the children of Seir, and set them up to be his gods; what were the gods of the Edomites is nowhere said in Scripture; only Josephus (l) speaks of the priests of Coze, which he says was a god of the Idumaeans:

and bowed himself before them, and burned incense unto them; which was the greatest piece of sottishhess and stupidity imaginable, to worship the gods of a nation conquered by him; for since they could not save them, what help could he expect from them?

(l) Antiqu. l. l5. c. 7. sect. 9.

14. Wherefore the anger of the Lord was kindled against Amaziah,.... Idolatry being always highly displeasing to the Lord; and this was a most provoking instance of it, that when the Lord had given him victory over his enemies, that he should forsake him, and worship their gods:

and he sent unto him a prophet; whether the same as before, is not certain:

which said unto him, why hast thou sought after the gods of the people which could not deliver their own people out of thine hand? and therefore it was madness in him to seek after them, and worship them.

15. And it came to pass, as he talked with him, that the king said unto him, art thou made of the king's council?.... He was not indeed one of his privy council, made so by him, but he was appointed a counsellor to him by the Lord, the King of kings, to expostulate with him about his idolatry, and to advise him to relinquish it, to whose counsel he ought to have hearkened:

forbear, why shouldest thou be smitten? bidding him hold his peace, and threatening him, that if he did not, he must expect to be smitten; that is, with death, as Zechariah the prophet was by the order of his father:

then the prophet forbore; left off speaking, only added this at parting:

and said, I know that God hath determined to destroy thee; being given up to hardness of heart, so as to pay no regard to the Lord and his prophets, which was a sure presage of destruction:

because thou hast done this; committed such idolatry, and persisted in it:

and hast not hearkened to my counsel; to reform from it.

16. Then Amaziah king of Judah took advice,.... Not of God, nor of his prophets, but of some of his nobles like himself:

and sent to Joash--king of Israel; of his message to him here, and his answer in the two following verses, see the following notes: See Gill on Kg2 14:8. See Gill on Kg2 14:9. See Gill on Kg2 14:10.

17. But Amaziah would not hear,.... What the king of Israel advised him to, not to meddle to his hurt:

for it came of God, that he might deliver them into the hand of their enemies; Amaziah and his army into the hands of Joash and his; this was the will of God, and was brought about by his providence; and that it might be, Amaziah was given up to blindness and hardness of heart, as a punishment of his idolatry:

because they sought after the gods of Edom; he and his nobles, and many of the people following his example; from hence to the end of the chapter the same things are recorded as in Kg2 14:11, see the notes there; see Gill on Kg2 14:11, Kg2 14:12, Kg2 14:13, Kg2 14:14, Kg2 14:15, Kg2 14:16, Kg2 14:17, Kg2 14:18, Kg2 14:19, Kg2 14:20

Next: 2 Chronicles Chapter 26

JFB

AMAZIAH BEGINS TO REIGN WELL. (Ch2 25:1-4)

Amaziah was twenty and five years old, &c.--(See Kg2 14:1-6).

5. HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (Ch2 25:5-10)

Amaziah . . . made captains, &c.--As all who were capable of bearing arms were liable to serve, it was quite natural in making up the muster-roll to class them according to their respective families and to appoint the officers of each corps from the same quarter; so that all the soldiers who formed a regiment were brothers, relatives, friends. Thus the Hebrew troops were closely linked together, and had strong inducements to keep steady in their ranks.

found them three hundred thousand choice men--This was only a fourth part of Jehoshaphat's army (Ch2 17:14-19), showing how sadly the kingdom of Judah had, in the space of eighty-two years, been reduced in population by foreign wars, no less than by internal corruptions. But the full amount of Amaziah's troops may not be here stated.

6. He hired also an hundred thousand mighty men of valour . . . for an hundred talents of silver--This sum was paid into the treasury of Jehoahaz--not given as bounty to the mercenaries who were obliged to serve at the sovereign's call; their remuneration consisting only in the booty they might obtain. It was about £50,000 sterling, being 10s. per man, including officers--a very paltry pay, compared with the bounty given for a soldier in this country. But it must be remembered that in ancient times campaigns were short and the hazards of the service comparatively small.

7–9. there came a man of God--sent to dissuade Amaziah from the course he was following, on the ground that "the Lord is not with Israel." This statement was perfectly intelligible to the king. But the historian, writing long after, thought it might require explanation, and therefore added the comment, "with all the children of Ephraim." Idolatry had long been the prevailing religion in that kingdom, and Ephraim its headquarters. As to the other part of the prophet's advice (Ch2 25:8), considerable obscurity hangs over it, as the text stands; and hence some able critics have suggested the insertion of "not" in the middle clause, so that the verse will be thus: "But if thou wilt go [alone], do, be strong for the battle; God shall not make thee fall before the enemy."

10. separated them . . . the army . . . out of Ephraim . . . their anger was greatly kindled against Judah--Amaziah, who knew his position as the Lord's viceroy, complied with the prophet's counsel, and, consenting to forfeit the purchase money of the Israelitish soldiers, discharged them. Exasperated at this treatment, they resolved to indemnify themselves for the loss of their expected booty, and so on their return home they plundered all the towns in their way, committing great havoc both of life and property without any stoppage, as the king of Judah and his army had set out on their expedition (Kg2 14:7).

11–13. valley of salt--This ravine lies to the south of the Dead Sea. The arms of Amaziah, in reward for his obedience to the divine will, were crowned with victory--ten thousand of the Edomites were slain on the field, and as many taken prisoners, who were put to death by precipitation "from the top of the rock" [Ch2 25:12]. This rock might be situated in the neighborhood of the battlefield, but more probably it formed one of the high craggy cliffs of Selah (Petra), the capital of the Edomites, whither Amaziah marched directly from the Valley of Salt, and which he captured (Kg2 14:7). The savage cruelty dealt out to them was either in retaliation for similar barbarities inflicted on the Hebrews, or to strike terror into so rebellious a people for the future. The mode of execution, by dashing against stones (Psa 137:9), was common among many ancient nations.

14–15. Amaziah . . . brought the gods of the children of Seir--The Edomites worshipped the sun under different forms and with various rites. But burning incense upon altars was a principal act of worship, and this was the very thing Amaziah is described as having with strange infatuation performed. Whether he had been captivated with the beauty of the images, or hoped by honoring the gods to disarm their spite at him for his conquest and harsh treatment of their votaries, his conduct in establishing these objects of religious homage in Jerusalem was foolish, ignorant, and highly offensive to God, who commissioned a prophet to rebuke him for his apostasy, and threaten him with the calamity that soon after befell him.

16. as he talked with him, &c.--Those who were invested with the prophetic character were entitled to counsel kings. Amaziah, had he not been offended by unwelcome truths, would have admitted the claim of this prophet, who was probably the same that had given him counsel previous to the war with Edom. But victory had elated and blinded him.

17. HE PROVOKES JOASH TO HIS OVERTHROW. (Ch2 25:17)

Then Amaziah . . . sent to Joash . . . Come, let us see one another in the face--(See on Kg2 14:8-20).

Next: 2 Chronicles Chapter 26