(Charles Garrett.)

1. It shows us God's disapproval of union with the enemies of the truth. The children of Ephraim had departed from the Lord, His favour was withdrawn from them: Judah, if he hope for success, must send such helpers away. Yes, truly "the friendship of the world is enmity with God." To join affinity with such, as Amaziah did, is to run into temptation and a snare.

2. But the command of God thus given leads us to notice, further, that His disappointment of our hopes is in mercy, not in wrath. Perhaps to the mind of Amaziah this only was wanting to ensure victory: his army was strong, and could he but procure this aid from Israel all would be secure; and yet no sooner are they come than the command is given. It is often thus in God's dealings with our souls. "Not by might, nor by power, but by My Spirit, saith the Lord of hosts." "Could I but be placed in such circumstances," saith one, "Were but this diffficulty removed." is the thought of another, "then should I grow in grace, and prosper in my soul." But it cannot be, and you are discouraged. And yet it is in mercy, not in wrath, that your wishes are crossed.

3. Observe that the command calls for immediate compliance. Not after aid received in the battle, but now in the face of danger, at the risk of injury from those sent away, injury, too, that was not feared without cause (ver. 13). God's command will not bear delay.

II. THE DIFFICULTY STARTED. "And Amaziah said to the man of God, But what shall we do for the hundred talents that I have given to the army of Israel?" With some awe upon his mind, a conviction of the necessity of obedience, Amaziah liked not the cost. This is the difficulty proposed, "What shall we do for he hundred talents?" There was the divided mind On the one side was his fear of the displeasure of the Lord, without whose help he well knew he could not prosper; on the other side the hundred talents weighed down his purpose — he could not brook the loss of so large a sum. Ah! who would not obey God if he might do it without cost? Who would not be the servant of Christ, if he might be so without pains? Sin must be parted with. "What shall we do for the hundred talents?" We go to the man that has long yielded to his evil habits. We tell him of the door of mercy yet open. The sigh breaks forth as we speak. He owns it "too true." He is "almost persuaded to be a Christian." But, no, "What shall we do for the hundred talents?"

III. THE UNANSWERABLE REPLY. "And the man of God answered, The Lord is able to give thee much more than this."

1. Observe — There is no promise of the restoration of the sum. The command of God was the solid ground on which the prophet claimed obedience of the king. And it is even here we too rest our appeal. "Thus saith the Lord." In urging on you to "yield yourselves unto God," we cannot — we may not — tell you that no difficulties are in the way. We have indeed that overwhelming motive to present, the safety of the soul.

2. Amaziah is referred to the almighty power of Him whose command he is called on to obey. "God is able to give thee much more than this." As though the prophet had said, "Thou art ready to sorrow for the hundred talents uselessly bestowed if now to be forfeited, but whose is the silver and the gold? Grudge not, then, this sum at His word, who bids thee yield it for thine own welfare." For is it dignity, the estimation of others, that you fear to give up? are these "the hundred talents" you are unwilling to part with? What dignity of earth can be compared to that high-sounding and real — not empty — title, "heirs of God, and joint heirs with Christ"? — "Ye shall be My sons and daughters, saith the Lord Almighty." Is it riches, or pleasures, the vanity of life, that seem not vain to you? God is able to give, yea, will give you much more than this. He will give you pardon, that blessed gift — pardon for all thy sins, thy multiplied, aggravated, fearful transgressions — "And in the world to come eternal life."

(F. Storr, M.A.)

I. Consider, then, the fact that MEN'S APPARENT INTERESTS ARE SOMETIMES OPPOSED BY THE COMMANDS OF GOD. Very frequently men's practices find such opposition; and their desires are fulfilled very often against the clamourings of their consciences. But I have affirmed something beyond this — that a man's wholesome interests, as they appear to his view, are sometimes in direct opposition to God's commands. I do not think that a man will be allowed to enter upon a course inimical to God's will who starts out by committing his way entirely to Divine guidance. God looks out for such a man, and orders his ways so that his interests and the Divine will conform. But a great many start out in the pursuit of business without any consideration of God. With the majority of men, when the time comes to meet the question, "What shall I do?" the answer is prompted more by expediency than by duty. One man argues, "I can make more money in dry goods than in groceries, so I'll deal in dry goods. But there's more money in whisky, so I think I'll open a saloon." He looks at trade from his own standpoint. I believe that some men really think that they are justified in such a course; they think that a man ought to look after his own interests; that that is the first thing to be consulted; and there never was a greater mistake made in this selfish world! The truth is, that when a man deliberately marks out a course in life, and determines to pursue it, without any consideration of God or his fellow-men, he is engaged in a very dangerous business. There are some other things to consider besides making money. Soul-culture, helpfulness of his fellows, influence for Christ, the increasing light of a pious life; these things are to be taken into the account, or he may look for some period of his life when the alternative will be between obedience and self-denial, or disobedience and defeat.

II. WHERE THIS IS THE CASE APPARENT INTERESTS ARE TO BE SACRIFICED. God looks upon temporal matters as if they were subordinate to a higher good. Men look upon them as if they were the highest good attainable. God puts His service and the duties of religion above everything else. Men regard religion as a secondary consideration. Do you never hear men say, "I would engage in religious matters if I had time"? You mark a man's absence from the holy Sabbath worship; he complains, "I feel so tired when Sunday comes, I must rest." So you see men think more of their hundred talents of silver than of obedience to God. But they have Amaziah's protest: "What shall we do for the hundred talents of silver?" The answer is plain enough. Let them go. "What!" cries the overworked business man, "leave my store full of customers just because it is the hour of prayer?" "What!" cries the professional man, "suspend my important studies for unprofitable religious occupation? Not much!" "What!" cries the mechanic, "work hard all week and Sunday too?" "What shall we do for the hundred talents that are involved?" In such embarrassing situations the thing to do is what Amaziah did. He sent home the men of Ephraim, and he lost the hundred talents of silver. If your business stands between you and God, let it go!

III. For I beg you to note that the ALTERNATIVE LIES BETWEEN TOTAL DEFEAT AND INCREASED GOOD. Amaziah was made to select between receiving the value of his invested money and suffering disaster in the prosecution of his scheme. He might do as he pleased, but he might know what to expect. That is the alternative placed before all men. Disobedience leads to defeat. Men may discard the commands of God, but not with impunity. Obedience to the Divine will is the only safeguard against temporal and spiritual disaster. It is a matter that enters into a man's private life. It does not concern those employments alone which are confessedly unrighteous, it is a law affecting the man who persists in a course when God has called him in another direction, as well as he who persists in iniquitous practices. In either case the safest thing to do is to give up the silver, without one hesitating thought.

(Lansing Burrows.)

1. In a certain sense it is the doing of a fool to disdain consequences; and it is the glory of a rational being that he can calculate, and weigh, and be guided by, consequences.

2. And yet there are cases in which to resolutely refuse to take into view what may be the consequences of our conduct, is heroism; is Christianity in its highest and noblest development. Such was the case with the three Jews in Babylon; Moses; Paul.

3. Amaziah's history will make it plain to us, when we should weigh consequences and be guided by them; and when we should disregard them, and refuse to take them into account at all. He was not wrong in naming the money loss to the prophet. He was wrong in regarding this difficulty as a fatal objection to his obeying God's command. He not only states his difficulty, but seems disposed to act upon it.

4. This brings us to the great principle which should guide all wise Christian people in regard to the consideration of consequences. Wherever we are sure that duty leads, wherever we are sure God bids us go, then that way we should go, whatever and however painful the consequences may be. In all other cases a prudent Christian man will weigh the consequences of what he may think of doing, and be guided by the consideration of them.

5. To disdain consequences is not to be done in a boasting, vainglorious spirit. The true proof of a man disdaining consequences is that he should disdain them, not when they are in the distance, coming, but when they are present realities; when they are come.

6. The prophet's reply to the king's difficulty is worthy of being laid to heart: "The Lord is able to give thee much more than this." This means that it is worth our while to obey God's will; that though at first we may lose by doing so, we shall gain more than we shall lose. This truly is not a disdaining of consequences; it is a fuller and truer weighing of them. It is to look further on: it is to throw eternity into the scale of duty and interest.

(A. K. H. Boyd.)

1. Consider the case of the young who are urged to the remembering of their Creator and the setting of their affections on things above. If by entreaty and warning we prevail on them to hesitate ere they launch on a course of disobedience to God's commands, the thought of all we ask them to surrender comes upon them with great power, and they feel as though it were unreasonable to summon them to such a sacrifice. And therefore their speech is virtually, "What shall we do for the hundred talents?"

2. Take again the case of the tradesman whose interest seems to demand the profanation of the Sabbath. In asking him to close his shop on the day that perhaps procures him more profit than can be wrung from all the rest of the week, you ask him to make what on mere human principles is scarcely a credible sacrifice.

II. HOW SUFFICIENT AN ANSWER THERE IS IN THE STATEMENT, "The Lord is able to give thee much more than this." It is the apparent conflict between interest and duty which often induces disobedience to God. Duty and interest can never be really opposed. The righteousness of God's moral government requires that whatever He has made it our duty should also be our interest to perform. But still there is an apparent conflict. This world would cease to be a place of probation if it were always manifest that duty and interest lie in the same direction. When tempted to do wrong for the sake of present advantage, let us magnify the remunerating power of God. If David could say, "Thy Word have I hid in my heart, that I might not sin against Thee," no text can be more suitable than this one for the talisman of the merchant as he prosecutes the enterprises of commerce, "The Lord is able to give thee much more than this."

(Henry Melvill, B.D.)

(Henry Melvill, B. D.)

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2 Chronicles 25:1-28

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Amaziah
BY REV. J. G. GREENHOUGH, M.A. "And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The Lord is able to give thee much more than this."--2 CHRON. xxv. 9. Amaziah, King of Judah, belonged to that numerous class of men who wish to stand well with both worlds. He was what we call in religious matters half-and-half. He wanted to secure the favour and protection of God without losing much or anything …
George Milligan—Men of the Bible; Some Lesser-Known

The Blessedness of Giving
"Blessed is he that considereth the poor; the Lord will deliver him in time of trouble." "Honor the Lord with thy substance, and with the first fruits of all thine increase, so shalt thy barns be filled with plenty." "There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it lendeth to poverty." "The liberal soul shall be made fat, and he that watereth shall be watered also himself." "He that hath pity upon the poor lendeth unto the Lord; and that …
Various—The Wonders of Prayer

The Unmerciful Servant.
"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved …
William Arnot—The Parables of Our Lord

That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises. …
Hugh Binning—The Works of the Rev. Hugh Binning

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book …
John Edgar McFadyen—Introduction to the Old Testament