2 พงศาวดาร 25:14 วิจารณ์

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).

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.

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.

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.

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.

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

AMAZIAH BEGINS TO REIGN WELL. (Ch2 25:1-4) Amaziah was twenty and five years old, &c.--(See Kg2 14:1-6).

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.

The statements as to Uzziah's attainment of dominion, the building of the seaport town Elath on the Red Sea, the length and character of his reign (Ch2 26:1-4), agree entirely with Kg2 14:21-22, and Kg2 15:2-3; see the commentary on these passages. Uzziah (עזּיּהוּ) is called in Ch1 3:12 and in 2 Kings (generally) Azariah (עזריה); cf. on the use of the two names, the commentary on Kg2 14:21. - In Ch2 26:5, instead of the standing formula, "only the high places were not removed," etc.) Kings), Uzziah's attitude towards the Lord is more exactly defined thus: "He was seeking God in the days of Zechariah, who instructed him in the fear of God; and in the days when he sought Jahve, God gave him success." In לדרשׁ ויהי the infinitive with ל is subordinated to היה, to express the duration of his seeking, for which the participle is elsewhere used. Nothing further is known of the Zechariah here mentioned: the commentators hold him to have been an important prophet; for had he been a priest, or the high priest, probably הכּהן would have been used. The reading האלהים בּראות (Keth.) is surprising. ה המּבין ב can only denote, who had insight into (or understanding for the) seeing of God; cf. Dan 1:17. But Kimchi's idea, which other old commentators share, that this is a periphrasis to denote the prophetic endowment or activity of the man, is opposed by this, that "the seeing of God" which was granted to the elders of Israel at the making of the covenant, Exo 24:10, cannot be regarded as a thing within the sphere of human action or practice, while the prophetic beholding in vision is essentially different from the seeing of God, and is, moreover, never so called. בראות would therefore seem to be an orthographical error for ביראת, some MSS having ביראות or ביראת (cf. de Rossi, variae lectt.); and the lxx, Syr., Targ., Arab., Raschi, Kimchi, and others giving the reading בּיראת ה המּבין, who was a teacher (instructor) in the fear of God, in favour of which also Vitringa, proll. in Jes. p. 4, has decided.