If the present text is regarded as sound, this passage must be taken ironically. But most recent commentators supply a second negative, and render it: "But go thou alone, act, be strong for the battle - God shall then not make thee to fall."

But if thou wilt go, do it, be strong for the battle,.... An ironical expression; if thou wilt not be advised, take them with thee, and try what thou canst do; exert all thy courage, and use thy military skill, and mark the issue:

God shall make thee fall before the enemy; notwithstanding the number of thy troops, and those of thy auxiliaries; though some take them to be spoken seriously, and read the words, "but go thou"; that is, alone, without the hired troops, and fight boldly and courageously; or otherwise "God shall make thee fall", &c.

for God hath power to help and to cast down; to help with a few, and to cast down with many; to help without the hired Israelites, and to cast down with them.

Amaziah is to go alone, and show himself valiant in war, and the Lord will help him to conquer. This is without doubt the thought in 2 Chronicles 25:8, which, however, does not seem to be contained in the traditional Masoretic text. האל יכשׁילך can hardly, after the preceding imperatives - do, be strong for battle - be otherwise translated than by, "and God will cause thee to stumble before the enemy." But this is quite unsuitable. Clericus, therefore, would take the words ironically: sin minus, tu vadito, etc.; i.e., if thou dost not follow my advice, and takest the Israelites with thee to the war, go, show thyself strong for the war, God will soon cause thee to stumble. But אם כּי can never signify sin minus. Others, as Schmidt and Ramb., translate: Rather do thou go alone (without the Israelitish auxiliaries), and be valiant, alioquin enim, si illos tecum duxeris, corruere te faciet Deus; or, May God make thee fall before the enemy (De Wette). But the supplying of alioquin, which is only hidden by De Wette's translation, cannot be grammatically justified. This interpretation of the יכשׁילך would be possible only if the negation לא אם כּי stood in the preceding clause and יכשׁילך was joined to it by ו. The traditional text is clearly erroneous, and we must, with Ewald and Berth., supply a לא or ולא before יכשׁילך: God thou (alone), do, be valiant for battle, and God will not let thee come to ruin.

(Note: Even the old translators could make nothing of the present text, and expressed the first clause of the verse as they thought best. lxx, ὅτι ἐὰν ὑπολάβης κατασχῦσαι ἐν τούτοις; Vulg., quod si putes in robore exercitus bella consistere; after which Luth., "denn so du komest das du eine knheit beweisest im streit, wird Gott dich fallen lassen fr deinen Feinden.")

After this we have very fittingly the reason assigned: "for with God there is power to help, and to cause to fall."

But {f} 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.

(f) If you will not give credit to my words.

25:8 Do it - It is an ironical concession like that, go, and prosper.

25:1-13 Amaziah was no enemy to religion, but cool and indifferent friend. Many do what is good, but not with a perfect heart. Rashness makes work for repentance. But Amaziah's obedience to the command of God was to his honour. A firm belief of God's all-sufficiency to bear us out in our duty, and to make up all the loss and damage was sustain in his service, will make his yoke very easy, and his burden very light. When we are called to part with any thing for God and our religion, it should satisfy us, that God is able to give us much more than this. Convinced sinners, who have not true faith, always object to self-denying obedience. They are like Amaziah; they say, But what shall we do for the hundred talents? What shall we do if by keeping the sabbath holy we lose so many good customers? What shall we do without this gain? What shall we do if we lose the friendship of the world? Many endeavour to quiet their consciences by the pretence that forbidden practices are necessary. The answer is, as here, The Lord is able to give thee much more than this. He makes up, even in this world, for all that is given up for his sake.