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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
For the Almighty sets in motion even in the innermost hearts of people the movement of their will, so that he does through their agency whatsoever he wishes to perform through them—even he who knows not how to will anything in unrighteousness. What, again, is the purport of that which the man of God said to King Amaziah: "Let not the army of Israel go with you; for the Lord is not with Israel, even with all the children of Ephraim: for if you shall think to obtain with these, the Lord shall put you to flight before your enemies: for God has power either to strengthen or to put to flight"? Now, how does the power of God help some in war by giving them confidence and put others to flight by injecting fear into them, except it be that he who has made all things according to his own will, in heaven and on earth, also works in human hearts? We read also what Joash, king of Israel, said when he sent a message to Amaziah, king of Judah, who wanted to fight with him. After certain other words, he added, "Now stay at home; why do you challenge me to your hurt, that you should fall, you and Judah with you?" Then the Scripture has added this sequel: "But Amaziah would not hear; for it came of God, that he might be delivered into their hands, because they sought after the gods of Edom." Behold, now, how God, wishing to punish the sin of idolatry, wrought this in this man's heart, with whom he was indeed justly angry, not to listen to sound advice but to despise it and go to the battle in which he with his army was routed.
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Summary
2 Chronicles 25:7 records a pivotal divine intervention in the reign of King Amaziah of Judah, just as he prepares for war against Edom. Having augmented his Judean forces by hiring 100,000 soldiers from the Northern Kingdom of Israel, Amaziah is confronted by an unnamed "man of God." This prophet delivers an unequivocal divine command: the Israelite army must not accompany him, for the LORD's presence is absent from Israel, specifically identifying them with "all the children of Ephraim," a clear indictment of the Northern Kingdom's deep-seated idolatry and disobedience. This verse serves as a profound test of Amaziah's faith, challenging him to choose between human strategic advantage and exclusive reliance on God's power and presence.
Context
Literary Context
This verse is strategically placed within the narrative of King Amaziah's reign, specifically in 2 Chronicles 25. The chapter opens by noting Amaziah's initial commitment to doing "that which was right in the sight of the LORD, but not with a perfect heart" (2 Chronicles 25:2). He demonstrates adherence to the Law by executing his father's murderers but sparing their children (2 Chronicles 25:3-4). His ambition then turns to a military campaign against Edom, a long-standing foe. To bolster his own army of 300,000 men, Amaziah makes a significant financial investment, hiring 100,000 Israelite mercenaries from the Northern Kingdom for 100 talents of silver (2 Chronicles 25:5-6). It is precisely at this critical juncture, as the combined forces are poised for battle, that the "man of God" appears. His sudden intervention, delivering a direct divine counter-command, creates a dramatic tension, forcing Amaziah to confront the spiritual implications of his humanly calculated strategy. The verses immediately following detail Amaziah's obedience, the financial loss incurred, and the subsequent divine blessing on his campaign, highlighting the profound consequences of his choice.
Historical & Cultural Context
The setting is the divided monarchy, a period of significant political and spiritual divergence between the Southern Kingdom of Judah (which maintained the Davidic line and the Jerusalem temple worship) and the Northern Kingdom of Israel (which had largely abandoned the LORD's covenant worship). Since the schism under Jeroboam I, the Northern Kingdom had consistently embraced idolatry, establishing alternative worship centers and golden calves at Dan and Bethel (1 Kings 12:28-30). The tribe of Ephraim, being the largest and most influential in the North, often served as a metonym for the entire Northern Kingdom due to its prominence and the location of its capital, Samaria, within its territory. This deep spiritual divide made alliances between the two kingdoms problematic from God's perspective, as the Northern Kingdom's apostasy rendered them spiritually defiled. Prophets, frequently referred to as "men of God," were God's primary spokespersons in both kingdoms, delivering divine warnings, instructions, and promises, often challenging royal decisions that deviated from God's will. While hiring foreign mercenaries was a common ancient Near Eastern military practice, for God's covenant people, reliance on external, ungodly forces was often seen as a profound lack of trust in the LORD's exclusive power and ability to grant victory.
Key Themes
This verse powerfully contributes to several overarching theological and narrative themes within the book of Chronicles and the broader biblical canon. Firstly, it underscores the theme of Divine Guidance and Warning, emphasizing God's active sovereignty and His willingness to directly intervene in the affairs of His people through His chosen messengers. Amaziah receives a clear, unambiguous divine instruction, highlighting the critical importance of heeding God's counsel above human strategic calculations. Secondly, the verse highlights the Consequences of Ungodly Alliances. The explicit reason for the prohibition—"the LORD is not with Israel"—reveals that the Northern Kingdom's spiritual state of idolatry and disobedience made them an unsuitable and detrimental partner for Judah. Aligning with them would mean sharing in their spiritual liability and inviting divine disfavor upon the military campaign, a principle consistently echoed throughout Scripture regarding separation from ungodliness (Psalm 1:1). Thirdly, implicit in the warning is a profound call to Trust in God's Exclusive Power and Provision. By commanding the dismissal of the Israelite mercenaries, God challenges Amaziah to rely solely on the LORD for victory, rather than on the perceived strength of human numbers or questionable associations. This theme is further reinforced by the prophet's subsequent assurance that God "is able to give thee much more than this" (2 Chronicles 25:9), promising divine recompense for obedience.
Exposition and Analysis
Key Word Analysis
This compound term, combining H376 and H430, is a prominent designation in the Old Testament for a prophet or a divine messenger. It signifies an individual who is consecrated to God and speaks with His authority. The use of this title emphasizes that the message delivered is not merely human advice but a direct, authoritative word from the LORD Himself, demanding immediate and unquestioning obedience. The anonymity of this particular "man of God" further directs attention to the divine source and content of the message rather than the messenger's identity.
Derived from H3068, this is the covenant name of God, often translated as "Jehovah" or "the Lord." It signifies God as the self-existent, eternal, and covenant-keeping God of Israel. In this verse, the declaration "the LORD is not with Israel" is a profound theological statement. It indicates that the covenant relationship with the Northern Kingdom has been so severely fractured by their persistent idolatry and disobedience that His empowering presence and blessing, crucial for success, have been withdrawn. This underscores the gravity of their spiritual condition and the reason for the divine prohibition.
Meaning "double fruit," this refers to one of the twelve tribes of Israel, descended from Joseph's son. However, in this context, "all the children of Ephraim" serves as a metonym for the entire Northern Kingdom of Israel. Ephraim was the largest and most influential tribe, and its territory was home to Samaria, the capital. By specifically naming Ephraim, the prophet highlights the pervasive and long-standing spiritual apostasy of the Northern Kingdom, which had consistently rejected the true worship of Yahweh in Jerusalem. It emphasizes that God's disfavor was not with a few individuals but with the entire political and spiritual entity characterized by its idolatrous practices.
Verse Breakdown
"But there came a man of God to him, saying"
This opening clause introduces a crucial turning point, signaling a direct divine intervention into King Amaziah's military preparations. The sudden appearance of the "man of God" is a purposeful act of God's sovereignty, demonstrating His active involvement in the affairs of His people and His kings. It immediately elevates the stakes of the impending decision, transforming a military strategy into a test of spiritual obedience.
"O king, let not the army of Israel go with thee"
This is the heart of the divine command, delivered as a direct, imperative prohibition to King Amaziah. The prophet unequivocally instructs the king to dismiss the hired Israelite mercenaries. This command directly challenges Amaziah's human wisdom and strategic planning, which had deemed the additional 100,000 soldiers a necessary asset for victory against Edom.
"for the LORD [is] not with Israel"
This clause provides the foundational theological reason for the prohibition. It reveals that the Northern Kingdom, due to its persistent idolatry and deviation from the covenant, had forfeited the empowering presence and blessing of the LORD. God's "withness" was essential for success in any endeavor undertaken by His people, especially in warfare. Their inclusion would not bring strength but rather divine opposition and guaranteed defeat.
"[to wit, with] all the children of Ephraim"
This final explanatory clause clarifies and reinforces the specific identity of the "Israel" being referred to. The archaic phrase "to wit" functions as a clarifier, meaning "namely" or "that is to say." By explicitly naming "all the children of Ephraim," the prophet leaves no ambiguity that the divine prohibition applies to the soldiers from the Northern Kingdom, identifying them with the dominant tribe that symbolized the entire idolatrous and disobedient entity. This precision underscores the spiritual nature of the warning, emphasizing that God's disfavor was deeply rooted in their unfaithfulness.
Literary Devices
The verse employs several significant literary devices to convey its powerful message. Divine Intervention is central, as the unexpected arrival of the "man of God" highlights God's active and direct involvement in human history, specifically in guiding His chosen leaders. This elevates the spiritual stakes of Amaziah's decision. Direct Address is evident in the phrase "O king," which immediately establishes the authority of the prophet's message and personalizes the warning to Amaziah, demanding his immediate and undivided attention. The use of Metonymy is prominent in the phrase "all the children of Ephraim," which stands in for the entire Northern Kingdom of Israel. This specific naming not only identifies the group but also subtly evokes their long history of apostasy and spiritual rebellion, thereby strengthening the theological justification for the divine prohibition. Furthermore, the archaic phrase "to wit" functions as a Clarification and Emphasis, drawing particular attention to the specific group being warned against and underscoring the precise nature of God's disapproval, leaving no room for misinterpretation.
Theological and Thematic Connections
The warning delivered to Amaziah in 2 Chronicles 25:7 resonates deeply with broader biblical themes concerning the nature of divine partnership, the perils of ungodly alliances, and the absolute necessity of relying on God alone for true success. God's empowering presence is the ultimate determinant of victory and blessing for His people, and His holiness demands separation from anything that compromises His character or violates His covenant. The Northern Kingdom, characterized by its entrenched idolatry and spiritual rebellion, represented a source of spiritual contamination that would negate God's blessing on Judah's military endeavors. This principle extends far beyond military strategy, teaching that true strength, security, and favor come not from human numbers, worldly resources, or questionable associations, but from walking in purity, obedience, and exclusive dependence on the LORD.
Reflection and Application
2 Chronicles 25:7 offers a timeless and profoundly relevant lesson for believers today, emphasizing the critical importance of discerning partnerships and the absolute necessity of relying on God alone. Just as King Amaziah was warned against an alliance that would compromise his mission and invite divine disfavor, we are called to be acutely mindful of who or what we align ourselves with. This principle applies not only to formal partnerships in business, ministry, or marriage but also to the influences we permit into our lives through relationships, media consumption, or prevailing cultural ideologies. The message is clear: if the "LORD is not with" a particular person, group, or endeavor due to their ungodliness, spiritual opposition, or deviation from His truth, then aligning with them risks sharing in their spiritual liability and forfeiting God's blessing. This verse encourages a profound and radical trust in God's ability to provide and protect, even when human resources seem insufficient, or when the path of obedience appears to diminish our perceived strength or advantage. Our true might, security, and ultimate success come not from worldly alliances or human calculations, but from walking in unwavering obedience to God's commands and depending entirely on His sovereign power.
Questions for Reflection
FAQ
Why was Ephraim specifically mentioned, rather than just "Israel"?
The specific mention of "Ephraim" is highly significant. While "Israel" broadly refers to the Northern Kingdom, Ephraim was the most prominent, populous, and influential tribe within that kingdom, often serving as a metonym for the entire Northern Kingdom. This precise designation highlights the deep-seated and pervasive spiritual apostasy of the North, which had consistently rejected the true worship of the LORD in Jerusalem since the time of Jeroboam I, establishing its own idolatrous centers at Dan and Bethel (1 Kings 12:28-30). By specifying "all the children of Ephraim," the prophet emphasizes that God's disfavor was not just with a segment but with the entire entity that had strayed from the covenant, making them an unsuitable and spiritually dangerous ally for Judah, which was meant to uphold the true worship of Yahweh.
What does the phrase "man of God" signify in this context?
The term "man of God" (Hebrew: ʼîysh_ _ʼĕlôhîym') is a common biblical title used to refer to a prophet or a divine messenger. It signifies that the individual is set apart by God and speaks with His direct authority and on His behalf. In this context, it underscores that the warning given to King Amaziah is not merely human advice, political counsel, or a personal opinion, but a direct, authoritative word from the LORD Himself. The anonymity of the prophet in this particular instance further emphasizes that the message itself, and its divine origin, is of paramount importance, rather than the identity or reputation of the messenger. This highlights God's direct involvement in the affairs of His people and His commitment to guiding them according to His will.
What would have been the consequence if Amaziah had ignored the warning and taken the Israelite army with him?
The immediate consequence of ignoring the divine warning is explicitly stated by the "man of God" in the very next verse: "But if thou wilt go, do it, be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down" (2 Chronicles 25:8). If Amaziah had proceeded with the Israelite mercenaries, the LORD Himself would have actively caused Judah to be defeated by Edom. This powerfully illustrates the principle that aligning with ungodliness or disobeying God's clear commands invites divine opposition, turning a potential victory into certain defeat, regardless of human strength, numbers, or strategic advantage. God's presence and blessing are indispensable for success for His people.
Christ-Centered Fulfillment
The divine warning to King Amaziah in 2 Chronicles 25:7, concerning the perils of ungodly alliances and the absolute necessity of God's presence for true success, finds its ultimate fulfillment and profound resolution in Jesus Christ. The Northern Kingdom, represented by "Ephraim," symbolized a people separated from God's full blessing due to their persistent idolatry and unfaithfulness. In Christ, this spiritual separation is definitively overcome, and a new, perfect "alliance" or union is offered to all who believe. Jesus is the true and ultimate "man of God," the Son of God who perfectly embodies God's presence and speaks His authoritative word, not just to a king, but to all humanity (Hebrews 1:1-2). He is the one in whom "all the fullness of God was pleased to dwell" (Colossians 1:19), making Him the exclusive and ultimate source of divine presence, power, and blessing. We are called not to form alliances with the "children of Ephraim"—that is, with the world's systems, values, or perceived strengths that are devoid of God's presence and are hostile to His kingdom—but rather to be united with Christ, who is the Head of the Church, His body (Ephesians 1:22-23). Our strength and victory in spiritual battles come not from human might or worldly resources, but from being "in Christ" and relying on His finished work on the cross (Philippians 4:13). He is the Lamb of God who takes away the sin of the world, making it possible for us, who were once spiritually separated by our sin, to be reconciled to God and walk in His empowering presence, thereby fulfilling the deep longing for God's "withness" that was so crucial for Amaziah (John 1:29; 2 Corinthians 5:17-19).