There seems a discrepancy between the statements in Chronicles and Kings as to the source from which the cost of the sacrificial vessels was defrayed, since, according to the former, it was from the restoration fund, which is expressly denied by the latter. The explanation seems reasonable, that, as Chronicles says, it was from the balance remaining after all restoration charges were liquidated, that this other expenditure was met. First, the whole amount was sacredly devoted to the purpose for which it had been asked, and then, when the honest overseers repaid the uncounted surplus, which they might have kept, it was found sufficient to meet the extra cost of furnishing. God blesses the faithful steward of his gifts with more than enough for the immediate service, and the best use of the surplus is to do more with it for Him. 'God is able to make all grace abound unto you; that ye, having always all sufficiency in every thing, may abound unto every good work, ... being enriched in every thing unto all liberality.' PRUDENCE AND FAITH '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. The character of this Amaziah, one of the Kings of Judah, is summed up by the chronicler in a damning epigram: 'He did that which was right in the sight of the Lord, but not with a perfect heart.' He was one of your half-and-half people, or, as Hosea says, 'a cake not turned,' burnt black on one side, and raw dough on the other. So when he came to the throne, in the buoyancy and insolence of youth, he immediately began to aim at conquests in the neighbouring little states; and in order to strengthen himself he hired 'a hundred thousand mighty men of valour' out of Israel for a hundred talents of silver. To seek help from Israel was, in a prophet's eyes, equivalent to flinging off help from God. So a man of God comes to him, and warns him that the Lord is not with Israel, and that the alliance is not permissible for him. But, instead of yielding to the prophet's advice, he parries it with this misplaced question, 'But what shall we do for the hundred talents that I have given to the army of Israel?' He does not care to ask whether the counsel that he is receiving is right or wrong, or whether what he is intending to do is in conformity with, or in opposition to, the will of God, but, passing by all such questions, at once he fastens on the lower consideration of expediency--'What is to become of me if I do as this prophet would have me do? What a heavy loss one hundred talents will be! It is too much to sacrifice to a scruple of that sort. It cannot be done.'