2 Chronicles 25 9

2 Chronicles 25:9 kjv

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 Chronicles 25:9 nkjv

Then Amaziah said to the man of God, "But what shall we do about the hundred talents which I have given to the troops of Israel?" And the man of God answered, "The LORD is able to give you much more than this."

2 Chronicles 25:9 niv

Amaziah asked the man of God, "But what about the hundred talents I paid for these Israelite troops?" The man of God replied, "The LORD can give you much more than that."

2 Chronicles 25:9 esv

And Amaziah said to the man of God, "But what shall we do about the hundred talents that I have given to the army of Israel?" The man of God answered, "The LORD is able to give you much more than this."

2 Chronicles 25:9 nlt

Amaziah asked the man of God, "But what about all that silver I paid to hire the army of Israel?" The man of God replied, "The LORD is able to give you much more than this!"

2 Chronicles 25 verses

2 Chronicles 25 9 Meaning

2 Chronicles 25:9 portrays a critical moment where King Amaziah's concern over significant financial loss, incurred by obeying a divine command, is met with the Man of God's profound declaration of God's limitless capacity to provide. It highlights the tension between human calculation and divine sufficiency, underscoring that obedience to the LORD, even when costly by worldly standards, results in God's surpassing provision.

2 Chronicles 25 9 Context

This verse is situated early in King Amaziah's reign (8th century BCE), immediately following his attempt to strengthen his army by hiring 100,000 Israelite soldiers for 100 talents of silver. A "man of God"—an unnamed prophet, highlighting God's message rather than the messenger—comes to Amaziah and warns him against integrating these idolatrous Israelite mercenaries into his Judean army, asserting that "the LORD is not with Israel, with all the children of Ephraim" (2 Chron 25:7). This command tests Amaziah's faith. Faced with the choice between human strategic advantage (a larger army) and divine counsel, and the immediate financial loss of the 100 talents already paid, Amaziah asks the pivotal question in verse 9, demonstrating his initial concern and struggle with the cost of obedience. The Man of God's response serves as a direct affirmation of God's power and ability to compensate abundantly, urging Amaziah to trust in God's provision over his earthly calculations. Later in the chapter, despite this initial obedience, Amaziah eventually turns away from God.

2 Chronicles 25 9 Word analysis

• And Amaziah: Hebrew: W'Amatsyahu (וְאֲמַצְיָהוּ). "Amaziah" means "strength of Yahweh" or "Yahweh is mighty." His name implies reliance on God, which tragically he only partially lived up to. He was king of Judah after Joash.
• said: Hebrew: wayyo'mer (וַיֹּאמֶר). A common Hebrew verb, indicating direct speech, underscoring the king's spoken anxiety.
• to the man of God: Hebrew: el-ish ha'Elohim (אֶל-אִישׁ הָאֱלֹהִים). A title often used for prophets or divine messengers, emphasizing their divine commission and authority (e.g., Moses, Samuel, Elijah). This unnamed prophet carries the weight of God's direct word.
• 'But what shall we do: Hebrew: Uhmah na'aseh (וּמַה-נַּעֲשֶׂה). This phrase reflects Amaziah's pragmatic concern and immediate anxiety over the monetary loss. It signifies a natural human inclination to calculate risk and seek restitution. It is a question born of worry, contrasting with pure faith.
• for the hundred talents: Hebrew: la'me'ah kikar (לַמֵּאָה כִכַּר). A "talent" (Hebrew kikkar) was a large unit of weight for silver, roughly equivalent to 75 pounds (about 34 kg). 100 talents thus represented an enormous sum, perhaps over three tons of silver. This was a king's ransom, illustrating the substantial material sacrifice Amaziah was facing. It signifies a major financial setback from a human perspective.
• which I have given: Hebrew: asher natati (אֲשֶׁר נָתַתִּי). "Given" (natan) indicates that the money had already been paid as wages or a contract, highlighting it as a past, irreversible transaction in Amaziah's mind, making the loss seem immediate and irrecoverable.
• to the army of Israel?': Hebrew: lits'va Yisrael (לִצְבָא יִשְׂרָאֵל). Refers to the hired northern kingdom troops. The problem was not merely the money, but that it was given to "Israel" with whom the LORD was "not with."
• And the man of God answered: Hebrew: Wayyo'mer ish ha'Elohim (וַיֹּאמֶר אִישׁ הָאֱלֹהִים). Re-emphasizes the divine authority of the answer.
• 'The LORD: Hebrew: YHWH (יְהוָה). The covenant name of God, underscoring His unchangeable, sovereign, and relational nature. It's not a generic god, but the specific, powerful God of Israel.
• is able: Hebrew: yakol (יָכוֹל). To be able, capable, powerful enough. This verb highlights God's omnipotence and sufficiency. It stands in direct contrast to human limitation and anxiety over lost funds. It declares God's unlimited resources.
• to give you: Hebrew: latet lekha (לָתֵת לְךָ). "To give" is natan, again, the same verb used by Amaziah for what he "gave" away, but here used by God in a boundless sense. It speaks of God's benevolent act of providing.
• much more than this.': Hebrew: rav mizzeh (רַב מִזֶּה). "Much more" (rav) means great, abundant, manifold. "Than this" (mizzeh) refers to the 100 talents. This phrase signifies a divine promise of compensation far exceeding the material loss. It points to God's generous and super-abundant recompense, not merely making up for the loss, but greatly surpassing it. It implies both financial and perhaps non-financial (blessing, protection, victory) returns.

Words-Group by Words-Group analysis:

• "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?'": This question encapsulates human calculation, economic worry, and a testing of faith. Amaziah understands the divine command, but his human mind immediately calculates the financial deficit, demonstrating his struggle to reconcile absolute obedience with practical monetary loss. It reveals the natural tension believers often face between relying on worldly resources/security and absolute trust in God's providence. The "hundred talents" represent a tangible, considerable loss that causes significant anxiety.
• "And the man of God answered, 'The LORD is able to give you much more than this.'": This is the divine assurance. It is a powerful theological statement about God's nature, His omnipotence (yakol), and His inexhaustible generosity (rav mizzeh). The prophet's answer cuts through human anxiety by redirecting Amaziah's focus from what he lost to what God can give. It teaches that God's economy operates on principles fundamentally different from human financial systems, emphasizing His limitless power to not just replenish, but to super-abundantly bless those who obey Him. It asserts God's capability to overcome any human financial deficit incurred for His sake.

2 Chronicles 25 9 Bonus section

This verse sets the stage for a critical moral turning point in Amaziah's life. His initial act of obedience (sending away the mercenaries, 2 Chron 25:10), despite the financial cost, demonstrated a moment of faith and brought him initial success in battle. However, his subsequent downfall (2 Chron 25:14-16) due to idol worship highlights that while this verse captures a moment of right decision, sustained obedience and faithfulness are crucial. God was able to give him much more, as proven by his victory over Edom (2 Chron 25:11-13). Yet, Amaziah tragically turned his back on the Source of his strength, ultimately proving that valuing God's material provision above God Himself leads to destruction. The divine economy is not just about material gain but ultimately about a deeper, trusting relationship with the Giver.

2 Chronicles 25 9 Commentary

2 Chronicles 25:9 captures a crucial point of decision and a profound lesson on divine economics. Amaziah's question, born out of human anxiety over a substantial financial loss (100 talents, a king's fortune), reveals a common struggle: valuing tangible wealth over intangible divine promise. He had hired mercenaries for what seemed like strategic military advantage, a common ancient practice, but God deemed it an alliance with the unfaithful, which would compromise Judah's reliance on Him. The Man of God's initial instruction (v.7-8) to send the Israelites home posed a significant test of faith: was Amaziah willing to trust God more than his army size and bank account?

The prophet's succinct response, "The LORD is able to give you much more than this," directly addresses Amaziah's worry with a powerful affirmation of God's limitless capability (yakol). It pivots from human scarcity to divine abundance, emphasizing that no cost of obedience to God can truly be a "loss." God is not merely capable of recouping what was sacrificed but promises far greater recompense, both materially and in divine blessing, protection, and victory. This statement acts as a timeless principle: obedience, even when it demands great personal or material sacrifice, ultimately unlocks the overflowing bounty of God's provision. It is a call to view assets and security through the lens of divine sufficiency, trusting that God's promised "more" surpasses any human reckoning.

Examples:

• A believer giving sacrificially to the church, trusting God for their daily needs.
• Choosing to walk away from an unethical but lucrative business opportunity, relying on God's provision.
• A Christian sacrificing career advancement for Sabbath observance, trusting God's ability to bless their livelihood.