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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 25:1–13. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Second Chronicles 25:6 details King Amaziah of Judah's significant military procurement: the hiring of one hundred thousand "mighty men of valour" from the northern kingdom of Israel. This substantial mercenary force, acquired for a considerable sum of one hundred talents of silver, was intended to bolster his army for an impending campaign against Edom. However, this decision, rooted in a reliance on human strength and a willingness to form an ungodly alliance rather than complete dependence on divine provision, immediately sets the stage for a profound divine intervention and a critical theological lesson on the true source of victory and the dangers of spiritual compromise.
Context
Literary Context
This verse is strategically placed early in the reign of King Amaziah, son of Joash, following an initial assessment of his character and actions. The preceding verses (2 Chronicles 25:1-4) establish Amaziah's partial, yet imperfect, obedience to the Lord; he began by executing his father's murderers in accordance with Mosaic Law, but "not with a perfect heart." The narrative then transitions to his preparations for war against the Edomites, who had previously revolted against Judah (2 Chronicles 21:8-10). Verse 6 specifically highlights his method of military expansion—recruiting foreign mercenaries—which directly precedes a pivotal divine confrontation in 2 Chronicles 25:7-9. This sequence is crucial to the Chronicler's overarching theological purpose: demonstrating that Judah's prosperity and success are inextricably linked to the kings' unwavering obedience and trust in Yahweh, while disobedience and reliance on human means inevitably lead to dire consequences, a pattern tragically exemplified throughout Amaziah's reign, which culminates in apostasy and defeat (2 Chronicles 25:14-28).
Historical & Cultural Context
King Amaziah ruled the Kingdom of Judah from approximately 796 to 767 BC. During this era, the divided kingdoms of Judah (south) and Israel (north) existed as distinct political entities, frequently in conflict despite their shared Abrahamic heritage. The northern kingdom of Israel, then under King Joash (or Jehoash), was characterized by pervasive idolatry and a long-standing departure from the exclusive worship of Yahweh. The practice of hiring mercenary soldiers was a widespread and accepted military strategy across the ancient Near East, as rulers sought to augment their fighting forces for various campaigns. However, for a king of Judah, whose covenant with God demanded exclusive loyalty and complete reliance on divine provision, forming military alliances with idolatrous nations represented a profound spiritual compromise. Amaziah's decision, while militarily pragmatic by human standards, signified a failure to fully trust in God's ability to grant victory, echoing the prophetic warnings against relying on foreign alliances and human strength found throughout Scripture (e.g., Isaiah 31:1).
Key Themes
This verse powerfully introduces and reinforces several key theological and narrative themes central to the Chronicler's work. Firstly, it underscores the tension between human strength and divine help. Amaziah's choice to hire a vast army from Israel reveals an initial inclination to depend on numerical superiority and worldly resources rather than solely on God's power. This is a recurring motif in Chronicles, which consistently contrasts the efficacy of God's intervention with the futility of human might when God is not honored (e.g., 2 Chronicles 14:11). Secondly, the verse highlights the danger of ungodly alliances. For a king of Judah, a nation in covenant with Yahweh, aligning with or depending on the idolatrous northern kingdom of Israel was spiritually perilous. Such alliances represented a compromise with systems that did not honor Yahweh, leading to potential spiritual contamination and divine disapproval, a theme also explored in other historical accounts (e.g., 1 Kings 11:1-8). Finally, the "hundred talents of silver" points to the cost of disobedience and misplaced trust. This substantial financial investment, as subsequent verses reveal, would prove to be a complete waste, symbolizing the greater spiritual and material costs incurred when leaders and nations fail to trust God completely and instead pursue humanly conceived solutions.
Exposition and Analysis
Key Word Analysis
This verb (H7936) signifies to "employ for wages" or "earn wages." Its use here emphasizes that Amaziah was not forming a covenant alliance based on shared faith or values, but rather a transactional relationship for military service. This commercial arrangement, while common in the ancient world, underscores the king's pragmatic, rather than faith-driven, approach to securing victory, highlighting his reliance on economic power to acquire human might.
This adjective (H1368) describes someone who is "powerful," a "warrior," or a "valiant man." When combined with "men of valour" (from H2428, chayil, meaning "force," "strength," or "valor"), it denotes elite, experienced, and formidable soldiers. The Chronicler's use of this term emphasizes the perceived quality and formidable nature of the mercenary force Amaziah acquired, highlighting why he would have considered them a valuable asset. The irony, as the narrative unfolds, is that even such "mighty men" are useless without God's blessing.
This noun (H3603) refers to a "circle" and, by extension, a large "loaf" or a "talent," which was a significant unit of weight and currency in the ancient world. Typically around 75 pounds (34 kg), one hundred talents of silver (H3701, keçeph) represented an enormous sum, equivalent to many years of a common laborer's wages or the annual tribute of a small nation. This detail underscores the immense financial investment Amaziah made in this human-centric military strategy, emphasizing the scale of his reliance on worldly resources.
Verse Breakdown
"He hired also an hundred thousand mighty men of valour"
This clause immediately reveals King Amaziah's proactive decision to augment his army through external means. The sheer number, "an hundred thousand," signifies a massive military expansion, indicating Amaziah's ambition and his initial inclination to rely on overwhelming numerical superiority for his campaign against Edom. The description "mighty men of valour" further highlights the perceived quality and formidable nature of the troops he sought, suggesting a strategic move to acquire elite fighting power.
"out of Israel"
This specifies the geographical and political origin of the mercenary force—the northern kingdom of Israel. This detail is crucial for the Chronicler's theological message. Israel, having largely apostatized from Yahweh worship and often being hostile to Judah, represented an ungodly alliance for the covenant nation. This choice immediately signals a spiritual compromise on Amaziah's part, setting the stage for divine disapproval and intervention.
"for an hundred talents of silver"
This final clause quantifies the enormous financial cost of Amaziah's decision. The "hundred talents of silver" was an exorbitant sum, emphasizing the king's willingness to invest heavily in human resources and worldly power rather than trusting God for victory. This substantial financial outlay foreshadows the economic waste that will result from God's rejection of this alliance, underscoring the futility of investing in plans not sanctioned by God.
Literary Devices
The Chronicler employs several literary devices in this verse to convey its profound theological message. Hyperbole, or at least a staggering numerical scale, is evident in the "hundred thousand mighty men," emphasizing the magnitude of Amaziah's human-centric military buildup and the perceived power he sought to amass. This grand scale serves to highlight the subsequent divine intervention that renders such a formidable force irrelevant. Foreshadowing is also present, as the immense cost and the origin "out of Israel" subtly hint at the negative consequences to follow. The discerning reader, familiar with the Chronicler's consistent theological framework, immediately senses that such an alliance, despite its human logic and cost, will not receive divine blessing. Furthermore, there is an implicit contrast between Amaziah's initial, albeit imperfect, obedience to God (2 Chronicles 25:2-4) and this act of relying on human strength and ungodly alliances, setting up the dramatic tension that unfolds in the subsequent verses and throughout his reign.
Theological and Thematic Connections
The narrative of Amaziah hiring mercenaries from Israel serves as a powerful theological lesson on the nature of true strength and the dangers of compromising faith for perceived expediency. It highlights the recurring biblical principle that God's people are called to rely on His power and provision, not on human might or ungodly alliances. Amaziah's substantial investment in worldly power, despite his initial partial obedience, demonstrates a lack of perfect trust in Yahweh, who alone grants victory. This episode teaches that even the most impressive human resources or strategic plans are futile if they are not aligned with God's will and if they betray a fundamental reliance on anything other than Him. The subsequent divine intervention confirms that God will not share His glory or allow His people to believe that their victories come from human strength.
Reflection and Application
Amaziah's decision to hire a mercenary army, though seemingly pragmatic, serves as a timeless cautionary tale for believers today. In our own lives, when faced with challenges or pursuing goals, it is tempting to rely on our own resources, connections, or worldly strategies, even if they compromise our spiritual principles. We might invest heavily in what appears to be a "sure thing" from a human perspective—whether it's a career path, a financial venture, a relationship, or even a ministry approach—without truly seeking or submitting to God's will. This verse challenges us to examine where our ultimate trust lies. Do we genuinely believe that true success and lasting security come from our own efforts and carefully constructed alliances, or from God's sovereign power and unfailing provision? The "hundred talents of silver" represents the significant cost we might incur—financially, emotionally, or spiritually—when we pursue paths that lack divine blessing. True wisdom and lasting success are found not in accumulating human might, but in humble, unwavering dependence on the Lord, even when His path seems counter-intuitive or requires us to relinquish what we perceive as our greatest assets.
Questions for Reflection
FAQ
Why was Amaziah's decision to hire mercenaries from Israel problematic, given that it was a common military practice?
While hiring mercenaries was common in the ancient Near East, Amaziah's decision was problematic for a king of Judah primarily due to the source of the mercenaries and the spiritual implications for a covenant nation. The northern kingdom of Israel had largely apostatized from the worship of Yahweh, engaging in idolatry and often standing in opposition to Judah. For Amaziah, a king meant to lead Judah in fidelity to God, forming such a military alliance represented a compromise with an ungodly entity. It indicated a reliance on human strength and a lack of full trust in God's ability to grant victory, which the Chronicler consistently emphasizes as the true source of Judah's success (e.g., 2 Chronicles 14:11). The prophet's immediate intervention in 2 Chronicles 25:7 explicitly states, "The Lord is not with Israel," confirming God's disapproval of this alliance.
What was the significance of "an hundred talents of silver"?
"An hundred talents of silver" represented an enormous financial outlay, underscoring the substantial investment Amaziah made in this human-centric military strategy. A talent was a large unit of weight, typically around 75 pounds (34 kilograms), so 100 talents would be about 7,500 pounds of silver. This amount was equivalent to many years of a common laborer's wages or even the annual tribute of a small nation. The Chronicler highlights this immense cost to emphasize the futility and wastefulness of relying on human resources when God's blessing is absent. It foreshadows the economic loss Amaziah would incur when he was forced to dismiss these troops, illustrating the greater spiritual cost of not trusting God completely, as God's ways often run counter to human economic or military logic (Isaiah 55:8-9).
Christ-Centered Fulfillment
The narrative of Amaziah's reliance on human strength and ungodly alliances, contrasted with the divine call to trust in God alone, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Amaziah sought to secure victory through a massive, expensive, and ultimately flawed human army, Jesus, the true King of Judah, accomplished salvation not through worldly power or alliances, but through perfect obedience and self-sacrifice. He did not hire "mighty men of valour" but called humble fishermen and tax collectors, demonstrating that God's power is made perfect in weakness (2 Corinthians 12:9). The "hundred talents of silver" that Amaziah wasted points to the immeasurable "cost" of our salvation, not paid by us, but by Christ's infinitely precious blood (1 Peter 1:18-19). Unlike Amaziah, who momentarily wavered in his trust and faced consequences, Jesus perfectly relied on His Father, even facing the cross, declaring, "Not my will, but yours be done" (Luke 22:42). In Christ, we find the ultimate victory over sin and death, achieved not through human might or compromise, but through the perfect, divine wisdom and power of God, freely offered to all who trust in Him as the true "Lamb of God, who takes away the sin of the world!" (John 1:29). His kingdom is not of this world, and His victory is secured by divine, not human, strength (John 18:36).